Surah 9. Al-Tawba

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

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

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

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

  - Marmaduke Pickthall

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

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 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

(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

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

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

AND AMONG those [enemies of the truth] there are such as malign the Prophet by saying, "He is all ear."⁸⁶ Say: "[Yes,] he is all ear, [listening] to what is good for you!⁸⁷ He believes in God, and trusts the believers, and is [a manifestation of God's] grace towards such of you as have [truly] attained to faith. And as for those who malign God's Apostle - grievous suffering awaits them [in the life to come]!"

  - Mohammad Asad

I.e., "he believes everything that he hears". Most of the commentators assume that the hypocrites were thus alluding to the Prophet's alleged propensity to believe everything - good or bad - that he was told about other people (cf. Manar X, 600). Since, however, there is no historical evidence of such a "propensity" on his part, it seems to me that what the hypocrites referred to was the Prophet's readiness to listen to what they - in common with many other unbelievers - regarded as mere hallucinatory sounds, and to interpret them "mistakenly" as revelations. This would explain the statement that "they malign the Prophet" - namely, by attributing to him self-deception - and that this saying of theirs "amounts to a denial of the truth" (see verse {74} of this surah). - The verb adha signifies primarily "he molested" or "annoyed [another]", i.e., in a manner not amounting to actual harm (darar). Since in the above context this verb is used in the sense of making a derogatory remark, yu'dhun is best rendered as "they malign".

I.e., to divine revelation.

There are some people among them who molest the Prophet saying: "He is one who believes everything that he hears." Say: "It is good for you that he listens to what is best for you; he believes in Allah, has faith in the believers, and is a blessing for those of you who are true believers." As for those who molest the Rasool, will have a painful punishment.

  - Muhammad Farooq-i-Azam Malik

And of them are those who vex the Prophet and say: He is only a hearer. Say: A hearer of good for you, who believeth in Allah and is true to the believers, and a mercy for such of you as believe. Those who vex the messenger of Allah, for them there is a painful doom.

  - Marmaduke Pickthall

[The hypocrites] swear to you by God [that they are acting in good faith], with a view to pleasing you [O believers] - the while it is God and His Apostle whose pleasure they should seek above all else, if indeed they are believers!⁸⁸

  - Mohammad Asad

Lit., "the while God and His Apostle are most entitled that they should seek His pleasure...", etc. As has been pointed out by many of the commentators (and most succinctly by Rashid Rida' in Manar X, 607f.), there is no question of any juxtaposition of God and His Apostle in this phrase. This is made clear by the use of the singular pronoun in an yurduhu ("that they should seek His pleasure"), which is meant to bring out - in the inimitable elliptic form so characteristic of the Qur'an - the idea that God's pleasure is the only worthwhile goal of all human endeavour, and that a believer's duty to surrender to the Prophet's guidance is but an outcome of the fact that he is the bearer of God's message to man. Cf. in this connection, "Whoever pays heed unto the Apostle pays heed unto God thereby" ( 4:80 ), or, "Say [O Prophet]: 'If you love God, follow me, [and] God will love you'" ( 3:31 ).

They swear to you by Allah in order to please you. But it is more fitting that they should please Allah and His Rasool if they are true believers.

  - Muhammad Farooq-i-Azam Malik

They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him if they are believers.

  - Marmaduke Pickthall

Do they not know that for him who sets himself against God and His Apostle there is in store the fire of hell, therein to abide - that most awesome disgrace?

  - Mohammad Asad

Don't they know that anyone who opposes Allah and His Rasool shall live forever in the fire of hell? That surely is the worst humiliation.

  - Muhammad Farooq-i-Azam Malik

Know they not that whoso opposeth Allah and His messenger, his portion verily is hell, to abide therein? That is the extreme abasement.

  - Marmaduke Pickthall

[Some of] the hypocrites dread lest a [new] surah be revealed [in evidence] against them, making them understand what is [really] in their hearts.⁸⁹ Say: "Go on mocking! Behold, God will bring to light the very thing that you are dreading!"⁹⁰

  - Mohammad Asad

This refers to a particular type of hypocrite: namely, to the doubter who, not having any real convictions on this score, leaves the question of God's existence and/or Muhammad's prophethood open (Manar X, 610), but nevertheless, for the sake of worldly advantage, would like to be regarded as a believer. (Since, obviously, not all hypocrites belong to this category, my interpolation of the words "some of" at the beginning of this verse would seem to be justified.) The ambivalent attitude of mind alluded to here implies hypocrisy not merely with regard to one's social environment but also with regard to oneself: an unwillingness - or, rather, fear - on the part of such people to admit to themselves "what is really going on in their hearts" (cf. verses {56-57} and note [80] above), and the dim realization that this ambivalence is only a cover for their desire to escape from all spiritual commitment (cf. 2:9 - "they would deceive God and those who have attained to faith - the while they deceive none but themselves").

Namely, self-knowledge. The accusation of "mocking" refers to their frivolous allusion to the Prophet, "He is all ear" (see verse {61} and note [86] above).

The hypocrites are afraid lest a Surah should be sent down about them revealing to the Muslims what is in their hearts. Say: "Mock if you will, Allah will surely bring to light all that you fear."

  - Muhammad Farooq-i-Azam Malik

The hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. Say: Scoff (your fill)! Lo! Allah is disclosing what ye fear.

  - Marmaduke Pickthall

Yet, indeed, if thou wert to question them, they would surely answer, "We were only indulging in idle talk, and were playing [with words]."⁹¹ Say: "Were you, then, mocking at God and His messages and His Apostle?

  - Mohammad Asad

Most of the classical commentators assume that this refers to the derisive remarks made by some of the hypocrites about the alleged futility of the expedition to Tabuk. In view of the sequence, however, I am of the opinion that this is a further reference to those who "malign the Prophet by saying, 'He is all ear'" (verse {61}) - i.e., accuse him of self-deception - and thus, by implication, "mock at God and His messages" (see next sentence).

If you ask them, "what were you talking about?" They will promptly say: "We were only jesting and having fun." Say: "What, then! Were you mocking at Allah, His revelations and His Rasool?"

  - Muhammad Farooq-i-Azam Malik

And if thou ask them (O Muhammad) they will say: We did but talk and jest. Say: was it at Allah and His revelations and His Messenger that ye did scoff?

  - Marmaduke Pickthall

Do not offer [empty] excuses! You have indeed denied the truth after [having professed] your belief [in it]!"⁹² Though We may efface the sin of some of you, We shall chastise others - seeing that they were lost in sin.⁹³

  - Mohammad Asad

See note [89] above.

I.e., consciously persevered in hypocrisy (Zamakhshari). The above Qur'anic sentence expresses the doctrine that in His final judgment God will take into account all that is in a sinner's heart, and will not indiscriminately condemn everyone who has been sinning out of weakness or out of an inner inability to resolve his doubts, and not out of a conscious inclination to evil (cf. 4:98 - "excepted shall be the [truly] helpless - be they men or women or children - who cannot bring forth any strength and have not been shown [or "cannot find"] the right way").

Make no excuses now: you have rejected faith after your belief; even if We may pardon some of you who were not serious in participating, We will punish others amongst you, because they are criminals.

  - Muhammad Farooq-i-Azam Malik

Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty.

  - Marmaduke Pickthall

The hypocrites, both men and women, are all of a kind: they enjoin the doing of what is wrong and forbid the doing of what is right,⁹⁴ and withhold their hands [from doing good]. They are oblivious of God, and so He is oblivious of them. Verily, the hypocrites - it is they, they who are truly iniquitous!⁹⁵

  - Mohammad Asad

I.e., their behaviour is - in its effect, at least - the exact opposite of that expected of the believers (cf. 3:104 , {110} and {114}; 9:71 and {112}; and 22:41 ).

It is to be borne in mind that this and the following verses refer to the conscious hypocrites spoken of in the last sentence of the preceding verse, and not to the waverers, whose hypocrisy is an outcome of inner fears and uncertainties.

The hypocrite men and the hypocrite women, they are all alike. They enjoin what is evil, forbid what is just, and withhold their hands from doing good. They have forgotten Allah; so He has forgotten them. In fact the hypocrites are transgressors.

  - Muhammad Farooq-i-Azam Malik

The hypocrites, both men and women, proceed one from another. They enjoin the wrong, and they forbid the right, and they withhold their hands (from spending for the cause of Allah). They forget Allah, so He hath forgotten them. Lo! the hypocrites, they are the transgressors.

  - Marmaduke Pickthall

God has promised the hypocrites, both men and women - as well as the [outright] deniers of the truth - the fire of hell, therein to abide: this shall be their allotted portion. For, God has rejected them, and long-lasting suffering awaits them.

  - Mohammad Asad

Allah has promised the hypocrite men, the hypocrite women, and the unbelievers the fire of hell to live therein forever, a sufficient recompense. Allah has cursed them and they shall have a lasting punishment.

  - Muhammad Farooq-i-Azam Malik

Allah promiseth the hypocrites, both men and women, and the disbelievers fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment.

  - Marmaduke Pickthall

[Say unto them: "You are] like those [hypocrites] who lived before your time.⁹⁶ Greater than you were they in power, and richer in wealth and in children; and they enjoyed their share [of happiness]. And you have been enjoying your share - just as those who preceded you enjoyed their share; and you have been indulging in scurrilous talk - just as they indulged in it. It is they whose works have come to nought in this world and in the life to come - and it is they, they who are the lost!"⁹⁷

  - Mohammad Asad

A reference to the statement, in verse {67}, that conscious hypocrites are intrinsically "all of a kind" (ba'duhum min ba'd).

Sc., "and the same will happen to you unless you repent".

Your behavior is just like those who have gone before you. They were mightier than you in power and more flourishing in wealth and children. They enjoyed their portion of this worldly life; thus have you enjoyed your portion as did those before you; and you have entered into vain discourses as they did. Consequently their deeds were fruitless in this world and in the Hereafter, and they are the ones who are the losers.

  - Muhammad Farooq-i-Azam Malik

Even as those before you were mightier than you in strength, and more affluent than you in wealth and children. They enjoyed their lot awhile, so ye enjoy your lot awhile even as those before you did enjoy their lot awhile. And ye prate even as they prated. Such are they whose works have perished in the world and the Hereafter. Such are they who are the losers.

  - Marmaduke Pickthall

Have, then, the stories of those who preceded them never come within the ken of these [hypocrites and deniers of the truth]? - [the stories] of Noah's people, and of [the tribes of] 'Ad and Thamud, and of Abraham's people, and of the folk of Madyan, and of the cities that were overthrown?⁹⁸ To [all of] them their apostles had come with all evidence of the truth, [but they rejected them:] and so it was not God who wronged them [by His punishment], but it was they who wronged themselves.

  - Mohammad Asad

I.e., Sodom and Gomorrah, the cities of Lot's people (see {7:80-84} and {11:69-83}). References to the chastisement meted out to Noah's people as well as to the 'Ad and Thamud and the folk of Madyan (the Biblical Midian) are found in several places in the Qur'an; see, in particular, {7:59-79} and {85-93}, and the corresponding notes. The reference to "Abraham's people" seems to point to the Babylonians, who rejected the monotheism preached by him, and to the overthrow of their first empire, at about 1100 B.C., by the Assyrians.

Have they not heard the news of those who have gone before them? The people of Nuh (Noah), Ad and Thamud; the people of Ibrahim (Abraham), the men of Madyan and the cities which were overthrown. Their Rasools came to them with clear warnings; but they did not listen, Allah did not wrong them, but they wronged their own souls.

  - Muhammad Farooq-i-Azam Malik

Hath not the fame of those before them reached them the folk of Noah, Aad, Thamud, the folk of Abraham, the dwellers of Midian and the disasters (which befell them)? Their messengers (from Allah) came unto them with proofs (of Allah's sovereignty). So Allah surely wronged them not, but they did wrong themselves.

  - Marmaduke Pickthall

AND [as for] the believers, both men and women - they are close unto one another:⁹⁹ they [all] enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty, wise!

  - Mohammad Asad

Or: "are the protectors [or "friends and protectors"] of one another". Since, however, the believers are here contrasted with the hypocrites, spoken of in verse {67} as being "all of a kind", it is preferable to render the term wali (of which awliya' is the plural) in its primary meaning of being near" or "close" to one another.

The true believers, both men and women, are protectors of one another. They enjoin what is just and forbid what is evil; they establish Salah, pay Zakah, and obey Allah and His Rasool. It is they on whom Allah will have His mercy; surely Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.

  - Marmaduke Pickthall

God has promised the believers, both men and women, gardens through which running waters flow, therein to abide, and goodly dwellings in gardens of perpetual bliss:¹⁰⁰ but God's goodly acceptance is the greatest [bliss of all] - for this, this is the triumph supreme!

  - Mohammad Asad

For an explanation of this rendering of 'adn (akin to the Hebrew 'eden, "delight" or "bliss") see note [45] on 38:50 , where this expression occurs for the first time in the chronological order of Qur'anic revelation.

Allah has promised to the believers, both men and women, gardens beneath which rivers flow, to live therein forever, and they will have beautiful mansions in these gardens of everlasting bliss. Best of all, they will have the good pleasure of Allah. Now that is the highest achievement.

  - Muhammad Farooq-i-Azam Malik

Allah promiseth to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide--blessed dwellings in Gardens of Eden. And greater (far)!--acceptance from Allah. That is the supreme triumph.

  - Marmaduke Pickthall

O PROPHET! Strive hard against the deniers of the truth and the hypocrites, and be adamant with them.¹⁰¹ And [if they do not repent,] their goal shall be hell - and how vile a journey's end!

  - Mohammad Asad

I.e., "do not compromise with them in matters of principle". Regarding the meaning of the verb jahada ("he strove hard", i.e., in a righteous cause), see surah {4}, note [122]. The imperative jahid is obviously used here in its spiritual connotation, implying efforts at convincing both the outspoken unbelievers and the waverers, including the various types of hypocrites spoken of in the preceding passages. Although the imperative is addressed in the first instance to the Prophet, it is considered to be morally binding on all believers.

O Prophet! Make Jihad against the unbelievers and the hypocrites and be firm against them. Hell shall be their home; and it is the worst of all homes.

  - Muhammad Farooq-i-Azam Malik

O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey's end.

  - Marmaduke Pickthall

[The hypocrites] swear by God that they have said nothing [wrong]; yet most certainly have they uttered a saying which amounts to a denial of the truth,¹⁰² and have [thus] denied the truth after [having professed] their self-surrender to God: for they were aiming at something which was beyond their reach.¹⁰³ And they could find no fault [with the Faith] save that God had enriched them and [caused] His Apostle [to enrich them] out of His bounty!¹⁰⁴ Hence, if they repent, it will be for their own good; but if they turn away, God will cause them to suffer grievous suffering in this world and in the life to come, and they will find no helper on earth, and none to give [them] succour.

  - Mohammad Asad

See the first sentence of verse {61} above, and the corresponding note [86]. The allegation that the Prophet deceived himself in the matter of revelation is, naturally, equivalent to disbelief in the outcome of his revelation, i.e., the Qur'an.

Lit., "which they were unable to attain to". The classical commentators take this as a reference to an abortive plot, on the part of some of the hypocrites, to kill the Prophet during the expedition to Tabuk. However, without contesting the validity of this historical interpretation, I believe that the above allusion has a far deeper meaning - namely, the existential impossibility of one's ever attaining to inner peace without a positive belief that man's life has meaning and purpose, either of which can be glimpsed only through the revelations bestowed on those exceptionally gifted and receptive personalities, the prophets. (An indirect reference to divine revelation as the only source of this kind of cognition appears in 96:5 , that is, in the earliest Qur'anic passage revealed to the Prophet.) Thus, torn between their half-hearted desire to "surrender themselves to God" and their unwillingness to accept the divine guidance offered them by the Prophet, the hypocrites "were aiming at something which was beyond their reach".

I.e., by means of the spiritual guidance contained in the Qur'an and the material welfare resulting from an adherence to its moral and social principles. The above phrase implies that the reluctance of the hypocrites to pay heed to the Prophet was not due to their finding fault with the Faith as such but, rather, to their lack of gratitude for the spiritual and material benefits which they had derived from it. (Because of its historical associations, most of this verse is expressed in the past tense, although its moral import is obviously timeless.)

They swear by Allah that they said nothing when in fact they uttered the words of unbelief and they committed Kufr after accepting Islam. They meditated a plot which they were unable to carry out. They had no reason to be revengeful, except that Allah and His Rasool had enriched them through His bounty. Therefore, if they repent it will indeed be better for them; but if they turn back (do not repent) Allah will punish them with a painful punishment in this life and in the Hereafter, and they shall have none on earth to protect or help them.

  - Muhammad Farooq-i-Azam Malik

They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth.

  - Marmaduke Pickthall

And among them are such as vow unto God, "If indeed He grant us [something] out of His bounty, we shall most certainly spend in charity, and shall most certainly be among the righteous!"

  - Mohammad Asad

There are some among them who made a covenant with Allah saying: "If He bestows on us His bounty, we will spend in charity and become truly of the righteous."

  - Muhammad Farooq-i-Azam Malik

And of them is he who made a covenant with Allah (saying): If He give us of His bounty We will give alms and become of the righteous.

  - Marmaduke Pickthall