Surah At-Tawba (التوبة) is a Medinan surah of the Quran with 129 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
Treachery and no betrayal; Al-Hasan said: It is a firm decree until the Day of Judgment; then he explained this by stating what makes them treacherous, saying: {That is because they} - the command to make a treaty for the mentioned purpose is due to {they are a people who do not know*} - they have no knowledge because they have no prior acquaintance with prophethood, nor with a message, nor with a book; if they had knowledge, it would almost benefit them. When the command to abandon the treaty could be considered astonishing, he expressed astonishment and said: Who would be surprised by this? He then denied it and said: {How can there be a treaty with the polytheists} - those deeply entrenched in polytheism, whose entrenched nature and love for its manifestation necessitate that they would renege on any agreement; there is no uglier or more detestable act of treachery among the Arabs than this. {A treaty with Allah} - with Him who possesses all attributes of perfection; He does not love treachery from His allies, let alone His enemies. {And with His Messenger} - who is the most perfect, trustworthy, and preservative of agreements among all creation; they are his adversaries, and their actions are the opposite of his actions, and their treachery has become apparent. When the interrogative of denial is in the meaning of negation, the exception from it is valid; it is as if it were said: There is no treaty for the polytheists {except those with whom you have made a treaty} - as previously mentioned - {near the Sacred Mosque} - the sanctuary on the day of Al-Hudaybiyah; this indicates that the preceding exception from {those} in His saying {Repudiation from Allah}...
Thus, breaking treaties had become a habitual and ingrained practice among them. This indicates that fighting those who break treaties is more warranted than fighting others, as it serves as a deterrent against treaty violations. The story of Khuza'a is that there was a history of blood feuds between them and the Banu Bakr ibn Abd Manat ibn Kinanah from the pre-Islamic era. The Khuza'a had entered into a treaty with the Prophet {peace be upon him} at al-Hudaybiyah, due to the affection they shared with the Muslims and non-Muslims, as a result of their alliance, as previously mentioned in Surah al-Anfal. The Banu Bakr, on the other hand, entered into a treaty with the Quraysh. After a while, Anas ibn Zanam ad-Dili insulted the Messenger of Allah {peace be upon him}, and a Khuza'i servant overheard him. The servant confronted Anas, causing him harm, and then went to his people, showing them his injury. This incident reignited the longstanding feud, and the Banu Bakr sought revenge against the Khuza'a for their blood. The Banu Nafathah from the Banu Bakr persuaded the nobles of Quraysh, who were eager to help. They provided them with arms, armor, and men. Nufayl ibn Mu'awiyah ad-Dili, their leader at that time, led the charge. Ibn Ishaq states that not all of the Banu Bakr pledged allegiance to this cause. Al-Waqidi reports that the Banu Mudalij seceded and did not break their treaty. The combined forces then marched towards the Khuza'a, who were residing at al-Watir, a water source for them. They attacked, killing one of the Khuza'a men, and then engaged in combat, with the Banu Bakr fighting alongside their allies.
Its predicate is a sentence, and it is unusual for it to be a singular noun, as in {عسى الغوير أبؤساً}. The noun is nominative with "عسى" (hope) and "أن" (that), and the verb is in the position of accusative as a predicate. Ar-Radi said: "It does not inflect because it implies the meaning of a particle, i.e., the establishment of hope and expectation." His statement, "أبؤساً" and "صائماً", implies that "عسى" carries the meaning of "كان" (was), so it follows its grammatical course. The later scholars said: "عسى" raises the subject and places the predicate in the accusative case, like "كان". Abu Talib Al-Abdi said in his explanation of Al-Farisi's clarification: Verbs are set for inflection because they are divided into sections of time. Were it not for this, the verbal nouns would have been sufficient. Therefore, Sibawayh said: As for verbs, examples are taken from the expressions of events of nouns, so they are built for the past, the future, and the present continuous. When these verbs - namely "عسى", "نعم", "بئس", and the verb of wonder - differed from other verbs in indication, their inflection was abandoned forever with what they were intended to indicate in terms of exaggeration. The meaning of "عسى" is expectation and longing, as Sībawayh said. When it was restricted to this meaning, its inflection was abandoned. Ar-Rumani said: This was prevented because it was carried over to "لعل" (perhaps), just as "ما" (what) was carried over to "ليس" (is not). The first is more appropriate because it is not proper to carry the chapter of verbs over to particles, and because verbs in their chapter are like particles in theirs in terms of being built. Only nouns are carried over to them. As you say about Qitām and Ḥizām: It is built because it occurs in the position of a verb. Interrogative nouns are built because they occur in the position of a particle.
And other than that, for your livelihood {and trade that you fear will go unsold} meaning, due to the passing of its profitable times because of your preoccupation with what God has urged you to do, and thus - what you assume - what sustains you will pass you by {and dwellings that you are pleased with} meaning, because it is a gathering place for all of that. And God has arranged it in the best order. For a father is more beloved to one who has these ties due to the aspect of support, then a son, then a brother, then a spouse, then a relative who gathers both males and females, then wealth that one has in hand, then what is expected to be gained through commerce. And He concluded with dwellings, because it is the ultimate goal for which all the aforementioned are means to attain comfort and adornment therein. {more beloved to you than God} meaning, the One Who gathers all attributes of perfection, Who has bestowed upon you all that was mentioned, and whenever He wills, He can take it away. {and His messenger} meaning, the one who came to you with what preserves these blessings in both worlds. {and striving in His way} meaning, repelling those who stray from His servants back to Him and gathering them upon Him. And in His statement: {so wait} meaning, wait expectantly - a severe threat {until God comes} meaning, the One Who has complete knowledge of everything {with His command} meaning, the One Whose attributes cannot be fully expressed by you, nor can your capabilities handle. And since whoever prioritizes the love of something over the love of God is one who has abandoned His religion and returned to the religion of one who prioritized it, the estimation is: and thus He will afflict you with a calamity that you cannot withstand nor can you repel with any type of adornment, because you have chosen to oppose guidance. And it is known that one who is in such a state is stamped with corruption. The statement {and God} meaning, the One Who gathers all attributes of perfection {does not guide the people} meaning, does not create guidance in the hearts.
And since some souls are prone to self-deception due to their numbers, which can induce a kind of intoxication that makes them neglect certain aspects of power, the narrative of Hunayn was presented as evidence for this warning. This serves as a response to an inquirer who might have asked, "What is this affair that one waits for and fears its great consequence?" It was replied that it involves humiliation, weakness, poverty, and defeat. As if the questioner asked, "How can this be?" The response was that the All-Powerful can grant dominance over you - despite your large numbers - to strong and few in number people, just as He granted you dominance - when you were weak and few - until you reached your current state. {lقد نصركم الله} - The Most High indeed supported you - despite your extreme weakness - {في مواطن} in many places, positions, and locations where you positioned yourselves to encounter your enemy, {كثيرة} many of the battles that you previously fought, such as Badr, Quraizah, an-Nudair, Qainuqa, al-Hudaybiyah, Khaybar, and others among the confrontations with the disbelievers. At that time, you were in a state of such weakness, scarcity, and defeat that it was unimaginable for you to achieve victory and dominance over all the disbelievers, and you were among them like a white hair on the skin of a black bull.
And it is the abode of divine secrets. Whoever is in it - even if at its farthest end - has nearly approached everything in it. At that point, it becomes like the courtyards of houses and the forecourts of mosques. In a sound report, Abu Hurairah (RA) narrated that the Prophet (peace be upon him) sent Abu Bakr (RA) as the Amir of Hajj after his return from Tabuk, then he followed him with Ali (RA) and ordered him to announce the declaration of immunity. Abu Hurairah said: Ali announced to us on the Day of Sacrifice, in Mina, the declaration of immunity, stating that no disbeliever would perform Hajj after that year, and no one would circumambulate the Kaaba naked. This is an old practice. Allah has commanded the Children of Israel in several places in the Torah that no disbelievers should remain in the entire land of Jerusalem, unlike other lands that Allah may open to them. Among these is what the translator mentioned at the end of the fifth journey: When you approach a village or city to fight its people, invite them to peace. If they accept and open up to you, those who are in it, men, become your slaves, paying you tribute. If they refuse peace and fight you, then fight them and constrict them, for Allah, your Lord, will help you and you will triumph over those who are in it. When you triumph over them, kill all the males with the sword. Do this with all distant villages that are not of these peoples. As for the villages of these peoples that Allah gives you as inheritance, do not leave any of their people alive but kill them as Allah, your Lord, has commanded you, so that they do not teach you indecency.
Is it your Lord whom you are obeying? Or do you not confront them, when He has commanded you to fight them so that He may grant you victory and manifest His signs? Perhaps the conclusion with His statement {ولو كره المشركون} is more eloquent, because disbelief may not necessarily involve obstinacy, while polytheism is founded upon obstinacy through the adoption of rivals; in other words, it is inevitable that you will be granted victory, contradicting those who contradict merely for the sake of contradiction, or who combine this with obstinacy by seeking assistance from those who intend harm.
Mu'awiyah said: "What is this referring to among us? This is only referring to the People of the Book!" I replied: "It is indeed referring to us and to them." It is reported from Ibn Umar (RAA) that he said: "This was before the revelation of Zakat, but when it was revealed, Allah made it a means of purification for wealth," meaning that if one does not give what is obligatory upon him, then it is not considered a treasure. When many historical events were mentioned, such as performing Hajj in a different location, the months, completing a term for those who have a specified duration, Zakat, and Jizya, it was concluded with the concept of treasure, which is not referred to in the Shariah except for that which has not had its Zakat paid. The polytheistic Arabs - who were previously commanded to be disassociated from and were addressed with these verses on the day of the Greater Hajj - had introduced innovations to the months through the practice of Nasi', which they used to announce during Hajj, thereby altering the original arrangement of the years that Allah had established. They emulated the actions of the People of the Book, who would legitimize and prohibit based on the opinions of their elders, just as the polytheists emulated the statement of the People of Shirk regarding prophethood and parenthood. Allah says: {The number of months} - i.e., the limit of the number of months in a year - {with Allah} - i.e., in the decree and knowledge of the One who alone created time and is the sole deity, and thus no one has any authority alongside Him - {is twelve months} - i.e., there is no increase or alteration to them, just as you do with Nasi', {in the Book of Allah} - i.e., in the speech of the King who encompasses all things with His power and knowledge, and whose decree is the gathering place of guidance, and thus it is befitting that it be written.
A month, and especially after Allah, the Exalted, had revealed in that regard what He revealed in this Surah. If the matter is thus, then the month in which the Prophet, peace be upon him, stood is equal to the month in which Abu Bakr, may Allah be pleased with him, stood. It has been established that the time had revolved to its original state on the day Allah created the heavens and the earth. It is thus established, without a doubt, that the month of Abu Bakr, may Allah be pleased with him, was likewise. It is also established that the year of 'Utab ibn Asid, may Allah be pleased with him, was likewise, as I have previously mentioned, since there was no intercalation in it, in order to align the Hajj of the Muslims and the polytheists in the year nine. This indicates that it was twelve months, and Dhu al-Hijjah was in its position, which Allah had assigned to it, just as it was in the year nine. The apparent meaning of Abu 'Ubayd's statement, "and Islam rose while Muharram had returned to its position," as previously mentioned, is that Allah preserved the entire period of Islam from intercalation, which is his creed. It has thus become clear that the reason behind the statement of those who said that the Hajj of Abu Bakr, may Allah be pleased with him, coincided with Dhu al-Qadah is that they understood from the Prophet's statement, peace be upon him, "The time has revolved," that the revolution only occurred in that year. However, this is not the apparent meaning of this statement, and Allah knows best. I then found an explicit transmission in the additions of my dictionary, At-Tabarani's Awasat and Asghar, by the Hafiz Nur ad-Din al-Haythami, similar to what I understood. He said in the interpretation of Bara'ah: Narrated to us Ibrahim - meaning ibn Hisham - al-Bagawi, Thana as-Salt ibn Mas'ud al-Jahduri, Thana Muhammad ibn 'Abd ar-Rahman at-Tufawi, Thana Dawud ibn Abi Hind, about 'Amr ibn Shuyayb, about his father, about his grandfather.
The need to clarify that they are far from that to an extent that is not hidden from one who reflects, hence describing them as characterized by consumption which implies physicality and need, and that what they consume is the wealth of others unlawfully, and that they deceive them to mislead them from the path, whose goodness is not hidden from one who has even the slightest insight; and when it was a severe provoker for the eagerness of souls to inquire about the Arabs: did they do their deed and follow their precedent? He answered that their work in making some months lawful and others unlawful and increasing the number of months in a year is the same as their (pre-Islamic) practice. When he commanded the fight against all polytheists and urged them to piety, and some of them were slow in that, the situation necessitated a rebuke for their slackness in hastening, and when that was accomplished in this wonderful style and lofty pattern, he urged support for the Messenger whom He sent to make him prevail over all religion, then He said in response to a condition: {Faqad} i.e., if you do not provide him with support, then God is capable of supporting him and will support him and make him sufficient without you, and you do not harm except yourselves, for {He has already supported him} i.e., the greatest King alone, and the matter is in extreme severity, and there is no doubt for a rational person that the future is like the past {when} i.e., those {who disbelieved} i.e., from Mecca, and they were in extreme collusion against him when they consulted about killing him or expelling him or imprisoning him, and that was a cause for God's permission for him to leave them while he was {the second of two} i.e., one of them was Abu Bakr, may God be pleased with him, and there was no third person with them to support them except God {when they two were in the cave}.
For the sake of upholding the truth and manifesting justice, the Prophet (peace be upon him) is praised and described throughout the Quran as possessing a magnificent character, encompassing all that was mentioned in the previous scriptures, as well as what God specifically bestowed upon him through the vastness of the Quran. This is one aspect of the distinction between a testament and a book in terms of the decisive speech; and God is All-Hearing, All-Knowing.
That which is not known except to those with high resolve and noble souls. The use of the term "unknown" is an indication that they obey the command to remain seated, in reality and metaphorically, regardless of who gives it, just as they disobey the command to mobilize, regardless of who gives it, because their souls are capable of accepting the lowest things and are not suitable for the highest things in any way. It is as if it was said: What is it that holds them back, when we were intending to travel a long distance and face a numerous and strong enemy, and thus we are in need of increasing our numbers, even if it means increasing our crowd. It is said: And {if} - meaning if they had done that with them, because if they {had gone out among you} - even if they were few and accompanied by your groups - {they would not have increased you} - by their going out - {except for chaos}, meaning they would not have brought you anything additional to what you have except for chaos. The exception is an empty one, and what is excepted from it - which is estimated and fixed for them to be described with it - is something, and that does not necessitate that any of them be described as chaotic before the hypocrites went out. Chaos is corruption, and it looks at deception and taking things on trust. {And they would have spread mischief} - meaning they would have caused harm - the object is omitted, indicating that their intention was to cause harm itself, not restricted to riding a beast. And it is expressed as "harm" because it is for the rider, and it is faster than walking. {Among you} - meaning they would have hastened in their movement back and forth between you, tracking your weaknesses and waiting for your slips, so they could find an entry point for corruption through slander and other means, if they did not find it. The term "harm" in movement can be with gentleness and can be with haste, and what is intended here is haste. The root of "harm" in all its combinations revolves around movement, sometimes to an elevation and sometimes to a low point, and that requires stillness and a place capable of that. And accordingly, the organ and its substitute move.
By His Sacred Self, which is beyond the comprehension of knowledge, He began to establish evidence for what He said, reminding them of things they had previously witnessed. He said, explaining what He had informed them of: {They had sought} - that is, they had sought with great fervor - {fitnah} - that is, to cause you to stumble - {from before}, that is, before this battle, on the day of Uhud, by shattering the morale of the army by turning away from it, until some of them almost faltered. And in the Battle of Muraise', with what Ibn Abi said: {They will surely emerge, the humbled, from among the arrogant} [63:8]. And in the Battle of the Trench, with what occurred with them, from denying the taking of the treasures of Chosroes and Caesar, and frightening you with the breach of Banu Qurayzah, and other events, just as they had done before in the battles of Qainuqa and Nadhir, in their attempts to strengthen each one against you. And on other occasions, when the objectives were reversed, and their endeavors were thwarted. {And they turned} - that is, with much turning - {the matters} - that is, those in which they could cause you harm, from the apparent to the hidden, by changing opinions, and devising schemes and plots, in order to find an opportunity to undermine your cause, or a weakness in your situation to exploit. And their condition continued in this regard {until the Truth came}. That is, the Truth which is certain and unshakeable, of which He had previously given a promise, of the triumph of the religion, and the subjugation of the corruptors. {And the affair of God appeared} - that is, He who is described with all attributes of perfection, of majesty and beauty, until there was no hope for them to escape it. {And they were disliking*} - that is, they were disliking all of it.
And when it is included that their good times and bad times are good for them, in that accepting the decree with satisfaction leads to the judge's inclination towards the one being judged with mercy and compassion, He explicitly stated this in His saying: {Say, do you await for us but one of two good things} i.e., waiting with great anticipation {but one of two good things}, which is either that our enemies' share befalls them, so we gain victory, spoil, and reward, or they afflict us with killing or otherwise, and we get rewarded; and both matters are good. As for the good times that you agree with us on their goodness, its affair is clear. As for the hardships, it necessitates God's satisfaction with us and His reward for us for being patient with them and being satisfied with them out of reverence for Him and submission to His command, so it is good, as we know, not bad as you assume. {And We await for you} i.e., we are waiting for one of the two evils {that Allah should afflict you with a punishment from Him} i.e., He who has all the power, and we are from His party {or that We should afflict you} i.e., through us, by killing, or spoiling, or capturing, or beating, or other than that, because your caution does not prevent you from Allah, and all of that is disliked by you. And when it was deduced from this statement that the evil is specifically for the party of Satan,
That is, while they are not sincere in their oath that they are {of you}, but they are a people {who fear} greatly, i.e., they are people who have strength and stand firm in what they attempt {but are dissuaded}. That is, they are extremely afraid of you regarding their blood, a fear that disperses their thoughts, and thus they are driven to take refuge in pledges, falsely pretending to be Muslims. It is as if it were said: What makes them establish themselves among us, when one who harbors hatred does not associate with the one he hates? It was said: It is because they do not find anything to protect them from you. {If they could find a place to flee to, or some caverns,} in the mountains that could accommodate them - collective form of "magarah", a mafʿalah form from "gara" in the sense of entering into something - or a low-lying land. Since the caves - which are openings in the mountains - are spacious and easily accessible, He said: {or a place to hide}, i.e., a place they could enter with great difficulty and hardship, due to its narrowness, or due to an obstacle on the way, or people they could intermingle with, even if they disliked them. As indicated by the emphasis: {they would certainly rush to it,} i.e., they would hasten to seek refuge in it, turning back and retreating from you on their heels {while they are raging}. Their state is like that of a beast that was moving swiftly in obedience to its rider; but if it sees a well or a hazardous place ahead, it turns back on its heels and runs swiftly in a different direction with extreme speed and eagerness, and no barrier can stop it. Having stated the condition of those who refrain from jihad, and perhaps spend their wealth to ransom themselves from the hardship of fighting, He now proceeds to describe those who share in spending and hypocrisy, and yet differ from them.
He presents it in a manner befitting the excellence of religion, stating: {Say, "Is my guidance better"} {or theirs}. He then clarifies that the benefit of this is returned to them, saying: {for you}. He then explains this by saying: {He bestows faith} - i.e., He causes faith to occur for the angels who come to him from Allah, by preventing disbelief, so that they may believe them, acknowledging {Allah}. That is, due to what they inform him about, with the right faith, due to His perfect knowledge of what He has of attributes of majesty and generosity. The upshot of that is that the act of faith is within the act of verification, then it is extracted and a state is established in its place, then it is omitted and a connection is made to indicate it. As they said in the verse: {And to glorify Allah for what He has guided you} [Al-Baqarah: 185], the estimate is: "while praising for what He has guided you." The estimate here is: "He bestows faith, verifying Allah." This is its reality, and it produces the love of the believers and their allegiance. Therefore, He follows it with: {and He bestows faith for the believers}, i.e., the firmly established ones. He causes faith to occur for them, preventing disbelief, so that they may believe them in everything they inform them about, which may be verified. This is for their interests and to bring them together, along with what is established from their truthfulness. If He were to impose on them His intellect and the extent of His knowledge, and make them love the liar and punish the deceiver based on His knowledge and intuition, most intellects would fall short, and most illusions would be lost. Therefore, hearts would flee, and suspicion would occur among the majority. When verification of the existence of the deity, with what He has of attributes of perfection that necessitate command and prohibition, is transitive with "ba'", here verification is only for informing about something, and it is transitive with "lam". It is indicated, by the brevity of the verb - which is transitive - to emphasize verification, to the point that it seems there is no other verification.
And when their caution alongside actions contradicts their hypocritical speech, which is an act of mockery, He said, threateningly: {Say, "Do mock"}; that is, perform the act of mockery with utmost eagerness. {Allah} - the One who encompasses with perfect knowledge and complete power - {will bring out} - it is established for Him to bring out - {what you are wary of}; that is, He will expose the ugly aspects of your actions. Al-Hasan said: The Muslims used to call this surah "Al-Hafarah" (The Excavator), as it excavated what was in the hearts of the hypocrites and exposed it. And when He described them as hypocrites, He verified this by their failure to hasten to repentance, which is an action of the believers, and by their audacity in denying, despite the questioner being someone who has reached the pinnacle of majesty, reverence, and perfection. He said: {And if you ask them} - and you are the one who should be believed by those questioned about what the surah has revealed, which they had shown amongst themselves as disbelief - and that was when some of them said: "Look at this man; he thinks he can open the fortresses and castles of Sham!" "Far be it! Far be it!" So, Allah informed him and said: "Restrain the riding animals." So, He asked them {they will say, "We were only joking"}; that is, we did not say any of that; we were only {engaging in vain talk} - talking disorderly - {and playing}; that is, talking about something that does not burden us or weigh us down. It is as if He said: What should be said to them if they swear to that, as is the custom? So, He said: {Say} - to them, as a statement to report their mockery, while threatening them, and disregarding their excuse, making them aware that He does not deign to listen; making them like they are admitting to the mockery, where He makes the one being mocked take the lead in the statement. This is only correct after the mockery has taken place and is proven, as a refutation to them.
This passage explains that God causes people to read or hear the Quran without them realizing it, until they are faced with a severe punishment, and they are unaware. They assume they are benefiting from it, but they are actually the ones who are losing out. {And it does not increase the wrongdoers except in loss} [Al-Isra: 82]. The scholars have specifically mentioned certain verses related to the group that has deviated, such as {And thus We show Abraham the dominion of the heavens and the earth, and so that he may be one of those who are certain} [Al-An'am: 75]. The verses continue to describe the stars, moon, and sun, and their subjugation, as in {And He is the One who made the stars for you to navigate by in the darkness of the land and sea, and made the sun and moon subservient to His command, and He made the sun and moon constantly moving} [Ibrahim: 33]. {He is the One who made the sun a radiant light and the moon a glowing light, and He determined their phases, so that you may know the number of years and the calculation. God did not create this except for a purpose} [Yunus: 5]. {And indeed, He is the Lord of Sirius} [An-Najm: 49]. All of this is to divert the fear and hope of creation away from the subjugated celestial bodies to the One who has subjugated them, and who is above all of it. This is one aspect of the deviation of those who have believed and those who have submitted in this nation. As for the aspect of what has prevailed in this nation, and has become widespread and common in their actions and conditions, namely the continuation of factions of them on a path similar to that of the Jews and Christians, in their disagreements and the dominance of their rulers and kings over the conditions of their prophets, scholars, and saints, it is something that this nation has been warned about, and those with understanding have been made aware of.
They were threatened by it if it was water, and some of it was made of bricks to protect them from it if it was fire. But when the wind came to them, they rushed to their homes, and the doors were torn off, and they were thrown into the interiors of their homes. Their well-built factories, lofty palaces, and fortified fortresses did not avail them. The people of Thamud were known for their extensive construction in the mountains and plains, but this did not prevent them from the scream that followed the tremor {22:44}. The people of Abraham built a structure, which rose five thousand cubits or two parasangs high, in order to reach the sky, as Nimrod claimed. But God brought their construction crashing down from its foundations; the wind threw its top into the sea, and the rest fell on them while they were underneath. The punishment came to them from where they did not perceive {21:68-70}. The people of Midian, when the punishment came to them, were seized by a tremor that rendered their town useless. If they were the people of the thicket, when the heat of the day of the shadow became intense, they sought out caves but found them hotter than the surface of the earth, so they fled from them. The shadow gathered them with its cool breeze, which they thought was a relief, but it proved to be a deception. When they gathered under it, its fire burned them, and its stench remained on them {36:20}. As for the people of Lot, the punishment came to them suddenly; they did not perceive it until their cities were turned upside down after being lifted up to the sky. A shower of brimstone stones followed, which blazed with fire {15:74}. Perhaps the people of Lot were specifically mentioned because the Arabs used to pass by the sites of their cities and see them. They were referred to as "the overturned ones" because the story is a warning to hypocrites whose affairs are built on lies and the distortion of facts.
{And there is no fault in them} When He pointed out that they reciprocate evil to those who are good to them, He encouraged them by saying that He accepts their repentance, and warned them that He has the power to inflict punishment as He wills, saying: {for if they repent} When the subject matter deserved that the listener's attention should be intensely focused on knowing their state, He omitted the verb 'to be' for brevity, indicating the importance of the subject, and said: {it} - meaning that state - {is better for them}. As human souls have an innate tendency to repent, and the Quran, in its exhortation, is an accepted rebuke that strongly influences hearts and minds, He alluded to this with the verb form of 'to turn away' and said: {and if they turn away} - meaning they deliberately turn away from repentance - {God will inflict on them a painful punishment} - meaning, one that is not endurable - {in this world} - meaning, through the fear, shame, hardship, and other afflictions they experience - {and the Hereafter} - meaning, through the greater punishment from which there is no escape - {and they will have no guardian} - meaning, no one to manage their affairs and repair the damage caused by punishment, nor {any intercessor} to rescue them; as for Heaven, they are unworthy of it.
When Umar stood up to take the Prophet's permission to pray on him, he grasped the Prophet's garment, saying: 'O Messenger of God, are you going to pray on him, despite God having prohibited you from doing so?' The Prophet replied that God had given him a choice, stating: {Seek forgiveness for them or do not seek forgiveness for them. If you seek forgiveness for them seventy times} and he added that he would increase that number. According to another narration, had he known that increasing the number beyond seventy would result in forgiveness, he would have done so. Umar then said that the man was a hypocrite. Despite this, the Prophet prayed for him. Subsequently, God revealed: {And do not pray over any one of them who has died, and do not stand over their grave} until {And they are indeed wrongdoers} , after which the Prophet stopped praying for them. The narrator remarks that it is astonishing that he, Umar, had dared to speak to the Prophet in such a manner, and that God and His Messenger know best. A related account from the later period of Jihad, as narrated by Jabir ibn Abdullah, states that on the day of the Battle of Badr, prisoners were brought before the Prophet, including Abbas. As Abbas had no garment on him, the Prophet noticed one of his own shirts and found that it would fit Abdullah ibn Unais. The Prophet then gave it to him. According to Ibn Uyaynah, Abdullah ibn Unais had helped the Prophet in the past, and the Prophet wanted to reciprocate. Another narration states that after Abdullah ibn Abi's burial, the Prophet came to him, ordered him to be exhumed, placed him on his knees, blew on him, and then gave him one of his shirts. It appears that Ibn Abi felt ashamed to be announced by the Prophet due to his known hypocrisy. Alternatively, the Prophet may have announced his passing, but was busy with other matters, resulting in Ibn Abi being buried before the Prophet could attend to him.
listen to their speech
Weakness and illness are attributed to them inasmuch as these are the causes of their actions, with their consent to lag behind; hence, it is understood that they have no other cause (for their actions) besides these. It is also understood that everyone who is like them, even if weak or sick, is similar (to them). The repetition of the mention of "those who lagged behind" (al-khawalif) serves to reiterate their discredit due to their satisfaction with being among the women, as this was considered one of the greatest disgraces among the Arabs. When (the subject) performing the action was omitted from the first instance, it was mentioned later; (this) magnified the matter, and thus necessitated the greatness of the attribute; (consequently), (the text) negates absolute knowledge and says, connecting to "they were pleased": {And God has sealed} - i.e., He has the complete power and encompassing knowledge - {on their hearts}, then, as a result of that satisfaction and seal, it states: {so they do not know*} - i.e., they have no knowledge, and therefore they were ignorant of the benefits of jihad in this life and the next; hence, they were pleased with what no sane person would be pleased with. This is more eloquent than the negation of understanding in the first instance. The suitability (of the context) is further enhanced by including the Bedouins in these verses alongside the people of the city, as they are far from understanding and rightly deserve to be without knowledge.
You hear and see with him.
Expressing it by the Greatest Name, as a reminder that it is not within human capacity except to pardon, and indeed, the greatest striving is: {Allah} - that is, the One whom no one can truly comprehend {is Forgiving} - that is, extremely pardoning to those who repent for their ugly deeds {and Merciful*} - that is, extremely gracious, a description fixed for Him, which every deserving one acknowledges. And when He mentioned the righteous portion of them, and they are of varying degrees, some being the foremost and most of them being the later followers, He followed it with the description of the foremost ones in a comprehensive and inclusive manner, encompassing both the early and the present, indicating that - despite the reward - its origin has been presented, and He described it in a way that equates the people of perfection in the absolute sense of engaging in their kingdom and attaining their rank, by His favor; in following them, as a motivation for the people of capability and mercy to follow the people of satisfaction and blessings. So He said: {and the foremost ones} And when He indicated their precedence by their elevated ranks, He pointed to their early entry into it, saying: {the first ones} - that is, to this upright religion {among the emigrants} - that is, to the city of disbelief, in addition to its people {and the supporters} - that is, those who provided shelter and assistance {and those who followed them} - that is, both groups {in good} - that is, in their following, they did not deviate from anything of their way {Allah is pleased} - that is, the One whose entire perfection belongs to Him {with them} - that is, with their actions which are in accordance with what He commanded {and they are pleased} - that is, with what He bestowed upon them in terms of good news and what He cast into their hearts in terms of light, through gentle exhortation and remembrance {and He has prepared for them} - that is, as a reward for their actions {gardens that flow} and He pointed to the generality of their irrigation and the abundance of their water by removing the possessive pronoun, according to one reading.
And when He mentioned their repentance in the realm of {عسى} (perhaps), which originally entails hoping for what is beloved and fearing what is disliked, and He commanded taking from their wealth for that purpose, which is a difficult task for the souls, especially in that time, it is possible that Satan might stop those whose faith is not firmly established from repenting and from giving charity, due to uncertainty about whether it will be accepted. Therefore, He followed that with {ألم يعلموا} (have they not known): those who acknowledge their sins, to the point where they allow themselves to give charity, or others, to the point where they are inclined to repent and give charity, {that God} - to Whom all perfection belongs - {is He} alone {who accepts} - it is His nature to accept {repentance} out of forgiveness {from His servants} - those who are truly repenting {and takes} - He accepts it as one accepts something for himself - {charities} - from those who offer them to Him with a sincere intention {and that God} - Who encompasses all attributes of majesty and mercy - {is He} alone {the Accepter of Repentance, the Merciful*} - for whom forgiveness and graciousness are inherent and essential characteristics. This also involves refuting others who disagree, as they have not done what these people have done, namely, expressing regret to the point of inflicting harm upon themselves by wearing heavy chains and giving away some of their wealth, as these people did, or something similar that indicates acknowledgment and regret.
In the blessed city of Medina, or perhaps it refers to the mosque in Qubaa, built by the tribe of Banu Amr ibn Auf, with a difference of opinion on this matter. This mosque was built in the early days of Islam, out of righteousness, faith, and a desire to gather the believers together, and to prepare for those who are sincere to Allah and His Messenger. The praise of its people serves as guidance to every believer who is inclined towards it, whether due to proximity or otherwise, in lieu of it. Perhaps the author intentionally left its specification ambiguous and only mentioned its description, so that it may be applicable to both mosques, as long as they possess these qualities. When describing it with these attributes, which no other mosque shares, He said, emphasizing and acknowledging its rightful status, while also alluding to the hypocrites' disbelief: {a mosque whose foundation was laid} meaning its establishment {on piety} meaning it is surrounded by piety, because when piety encompasses its beginning, it also encompasses its end. And since the establishment of a structure can span a long period of time, where its beginning may differ from its end, He said: {from the first day}, meaning from the days of its establishment. This also alludes to the previously mentioned possibility that one of the people of sincerity may intend to build a mosque, but He clarifies that it is not suitable for that purpose, because its foundation was laid for something else. {is more rightful that you should stand therein} meaning to perform prayer, exhortation, and other acts of worship. A mosque that was not intended for piety is not worthy of such acts, except in the second scenario. When He praised it, He also praised its people, saying: {therein are men} meaning they possess complete manliness {who love to purify themselves} meaning they strive for complete purification in their bodies and hearts, as indicated by the pronoun. They are constantly in a state of self-struggle, and for that reason, Allah loves them.
And when He mentioned the sale, He followed it with the price, saying: {that for them is Paradise} i.e., it is specifically for them and restricted to them, not for anyone other than a believer. He distinguished them so that each one would receive what they deserve. It is as if it was said: What did He buy that from them with? It was said: {They fight in the way of Allah} i.e., for the sake of the highest authority due to His religion, which does not please anyone else, in a fighting that is encompassed and surrounded by the religion, so that there is no trace of anything else in it. Then, He mentioned what is worthy of that, saying: {So they kill and are killed} a general statement that includes killing by strength or by action. He specified them for Paradise as He had promised them. The reading of Hamza and Al-Kisa'i with the object pronoun presented is more commendable, because when someone seeks death, their opponent does not stand against them, and the meaning would be: They sought to be killed and killed their peers. It is also possible that the consideration is for the totality, and the meaning would be that they fight after seeing the slain of their companions without being weakened by that. A certain Bedouin, when he heard this verse, said: By God, what a profitable sale! We do not turn back nor are we turned back! He then went out to fight and was martyred. And since killing is a cause for Paradise, a glad tidings and a promise, He emphasized it with His saying: {a promise} and added to it a letter of affirmation, saying: {upon Him} and completed the emphasis with His saying: {a right} And when He greatly emphasized this noble pledge, He added to it by mentioning it in all the old books, saying: {In the Torah}
The phrase has been omitted, and God knows best: So, warn those who have abandoned it (the covenant) to everything that will harm them after being imprisoned in the abode of misery, for they are disbelievers. And give glad tidings, that is, to those described (as believers), this was originally meant to be implicit, but He made it explicit, concluding with what He started with, connecting it to the attribute and generalizing, saying: {And give glad tidings to the believers*} that is, those who take on its characteristics, to everything that will bring them joy after being singled out for the abode of happiness. In ending the two verses with glad tidings, one time from the Creator and another from the most perfect of creation, there is a greater virtue for the believers. In making the first one from God, there is a greater encouragement for jihad and a higher urging to plunge into the depths of hardship. In starting the two verses with the attribute that signifies being firmly rooted in faith, which is the attribute that completes the ten (attributes), and ending them with the same, there is a hint that this is a table that no impostor can grasp, and that those who are not firmly rooted in faith are of no consequence, and there is no conversation with them, nor any attention paid to them. When the commands to disassociate from the living polytheists were frequent in this surah, and the command to disassociate from the dead hypocrites came, by prohibiting prayer for them, this verse came, indicating disassociation from every polytheist, and it was explicitly stated after that what it referred to. That is, when it was established by this verse, in presenting the genitive, that the pledge of allegiance took place specifically for the believers to have the Garden, and that God, the Exalted, fulfilled what He promised, it was established that it is not permissible for others to enter the Garden, and that others are the people of the Fire, for it is known that the Hereafter is two abodes: Garden and Fire. And when all this was established, it was known with certainty, a conclusive knowledge from correct premises, that {what was} , that is, in itself
The believer is urged to take the initiative to repent, as emphasized by His statement: {And the Muhajireen and the Ansaar} by erasing their mistakes and elevating their ranks. {Those who followed Him} refers to the Prophet, peace be upon him, {in the hour of hardship} - the times of the Tabuk expedition, when they were in a state of hardship due to drought, severe hardship, and intense heat. They faced hardship in terms of transportation, as they would take turns riding a single camel, and in terms of provisions, which consisted of dried dates and spoiled barley. The severity of their situation reached a point where they would divide dates among two people, and sometimes a group would suck on them to drink the water from them. They also faced hardship in finding water, to the point where they slaughtered their camels and drank their blood. The phrase "hour" is used to downplay the duration of hardship and to encourage facing difficulties, as the duration is short and the reward is immense. Their commitment to following him in this campaign was more complete than before. He, the Exalted, alluded to their varying levels of steadfastness in high moral standings, which they ascended to through repentance. He also referred to their vulnerability to whispers that had previously led them astray, but repentance distanced them from accepting such thoughts, stating: {after what had almost} - a great deal of closeness - {led them astray}, meaning they were on the verge of deviating from the paths that lead to their well-being. The use of "from" indicates how close the moments of wavering and recovery through repentance were. And since the station is one of trembling,
And when He openly accepted repentance from those who approached deviation and mixed with them those who were firm, it was an indication that everyone is poor and in need of the Rich, the Great. To associate them with people of high esteem and to place them in their category was an honor to them and a solace, lest their denial be harsh. He then followed it with an acceptance of repentance for those who deviated, without explicitly stating the deviation, in order to teach etiquette and to mend the broken spirits: {And on} i.e., and verily.
He prioritized {not expending} over {not spending}, as it may not necessarily lead to what would provoke the enemy, along with the hardship caused by thirst and accompanying actions that provoke and weaken the enemy. He started with {a small expenditure} to encourage, as even a small amount might be underestimated. He then added {nor a large one} as a qualification, indicating that it is valued and should not be abandoned. This also alludes to the verse about criticizing those who give charity excessively {nor do they cut off a valley}, referring to traversing it during jihad; a valley is any open area between mountains where a flood flows, originally derived from 'wada' meaning to flow. {Except that it is recorded for them} - the construction is for the passive voice, as the intention is preservation through recording. {So that God may reward them} - the possessor of majesty and generosity - {the best of what they used to do}, doubled according to the degree of their steadfastness. The first instance is emphasized more due to its greater hardship and benefit, hence the explicit mention of reward and righteous action, as noted by Imam Abu Hayyan. From here, and from {God has indeed purchased}, he began to relate the second to the first, which includes exoneration from the polytheists and the endeavor to fight them after their term expires, as found - until {Fight those who do not believe in God nor in the Last Day, and who do not forbid what God and His Messenger have forbidden} - until {what is wrong with you that when you are enjoined to march forth in the cause of God, you cling tenaciously to the earth} then he said
And since the intended meaning of "illness" is moral corruption leading to the wickedness of creed, He expressed it as "impurity" and said: {fazaadathum rajsan} i.e., turmoil causing doubt, and further clarified the intended meaning through metonymy by saying: {ila rajsihim} i.e., their doubt which they had regarding others. {Wa maatu} i.e., and this persisted with them due to its firm establishment until they died {wa hum kaafiroon} i.e., deeply rooted in disbelief. Doubt in religion is called an illness because it is a corruption in the soul that requires treatment, just like the corruption of the body. However, the illness of the heart is more severe, its treatment more difficult and complicated, and its remedy more precious, while its physicians are fewer. When the disbelievers were further increased in impurity due to their disbelief in the Surah, it was as if it was the Surah that increased it in them. This description is befitting, just as it is said: "safety is sufficient as a disease," and as the poet said: "I find my sight has deceived me after its sound advice... and a sufficient disease is for you to be healthy and safe." Ar-Rumani said: The believers are informed about the increase in their faith, while these disbelievers report about its absence within themselves. This is a reason for their doubt and persistence in their misguidance and falsehood. If they were to return to the ruler of reason, it would dispel their doubts and make them recognize the truth of the believers through the distinction between their states. For the appearance of fruits removes doubts. The verse is an example of "ihtibak": The affirmation of faith first is evidence for the deletion of its opposite secondly, and the affirmation of illness secondly is evidence for the deletion of health firstly.
And the one who contents himself with a little of it is a bewildered and lost individual. Anything beyond it is more harmful than it, and its harm has been more authentically reported. The Exalted Quran has been cleared by its Lord of being similar to rhymed prose (saj`), just as it has been cleared of being poetry. He, the Exalted, says: {Nor is it the speech of a poet: little is it that you believe therein. Nor is it the speech of a soothsayer: little do you take heed} [69:41-42]. Just as the speech of a poet is characterized by its measured words, the speech of a soothsayer is characterized by its rhymed prose. The Quran, however, is neither of the two. Even if it occasionally contains both, they are not intended and should not be relied upon. Instead, it is because the meaning is presented in the most perfect way, and it happens to be accompanied by such features. Furthermore, it becomes clear in many places that this is not intended, as indicated by contextual clues that have no equivalent in terms of wording. This proves that such features are not intended at all, as even the least skilled practitioner of rhymed prose would not be satisfied with such a performance and would consider it a shortcoming and an inability to complete the matching, a defect that is far beyond what God is capable of. And what necessitates a definitive conclusion that the arrangement of these two noble names in such a manner is not done with consideration for rhyming effects is His statement in Surah al-Hadid: {And We put compassion and mercy into the hearts of those who followed him} [57:27]. It will come, God willing, in Surah Taha that Al-Fakhr Ar-Razi and Al-Qadi Abu Bakr Al-Baqillani, citing the Ash`ari scholars, forbade considering saj` in the Noble Book. When one examines the occurrence of rhyming phrases, sometimes they appear frequently, sometimes rarely, and sometimes they are absent...
Read the full surah text
بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ﴿١﴾
[This is a declaration of] disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists.
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍۢ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ ﴿٢﴾
So travel freely, [O disbelievers], throughout the land [during] four months but know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers.
وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ ﴿٣﴾
And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away - then know that you will not cause failure to Allah. And give tidings to those who disbelieve of a painful punishment.
إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًۭٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًۭا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ ﴿٤﴾
Excepted are those with whom you made a treaty among the polytheists and then they have not been deficient toward you in anything or supported anyone against you; so complete for them their treaty until their term [has ended]. Indeed, Allah loves the righteous [who fear Him].
فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍۢ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٥﴾
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.
وَإِنْ أَحَدٌۭ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌۭ لَّا يَعْلَمُونَ ﴿٦﴾
And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know.
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَـٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۖ فَمَا ٱسْتَقَـٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ ﴿٧﴾
How can there be for the polytheists a treaty in the sight of Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Haram? So as long as they are upright toward you, be upright toward them. Indeed, Allah loves the righteous [who fear Him].
كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّۭا وَلَا ذِمَّةًۭ ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَـٰسِقُونَ ﴿٨﴾
How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection? They satisfy you with their mouths, but their hearts refuse [compliance], and most of them are defiantly disobedient.
ٱشْتَرَوْا۟ بِـَٔايَـٰتِ ٱللَّهِ ثَمَنًۭا قَلِيلًۭا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ ﴿٩﴾
They have exchanged the signs of Allah for a small price and averted [people] from His way. Indeed, it was evil that they were doing.
لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّۭا وَلَا ذِمَّةًۭ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُعْتَدُونَ ﴿١٠﴾
They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors.
فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ ۗ وَنُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍۢ يَعْلَمُونَ ﴿١١﴾
But if they repent, establish prayer, and give zakah, then they are your brothers in religion; and We detail the verses for a people who know.
وَإِن نَّكَثُوٓا۟ أَيْمَـٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ وَطَعَنُوا۟ فِى دِينِكُمْ فَقَـٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ ۙ إِنَّهُمْ لَآ أَيْمَـٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ ﴿١٢﴾
And if they break their oaths after their treaty and defame your religion, then fight the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease.
أَلَا تُقَـٰتِلُونَ قَوْمًۭا نَّكَثُوٓا۟ أَيْمَـٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ ﴿١٣﴾
Would you not fight a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers.
قَـٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍۢ مُّؤْمِنِينَ ﴿١٤﴾
Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ﴿١٥﴾
And remove the fury in the believers' hearts. And Allah turns in forgiveness to whom He wills; and Allah is Knowing and Wise.
أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةًۭ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ ﴿١٦﴾
Do you think that you will be left [as you are] while Allah has not yet made evident those among you who strive [for His cause] and do not take other than Allah, His Messenger and the believers as intimates? And Allah is Acquainted with what you do.
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَـٰجِدَ ٱللَّهِ شَـٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَـٰلِدُونَ ﴿١٧﴾
It is not for the polytheists to maintain the mosques of Allah [while] witnessing against themselves with disbelief. [For] those, their deeds have become worthless, and in the Fire they will abide eternally.
إِنَّمَا يَعْمُرُ مَسَـٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَـٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ ﴿١٨﴾
The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah, for it is expected that those will be of the [rightly] guided.
۞ أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَجَـٰهَدَ فِى سَبِيلِ ٱللَّهِ ۚ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ ﴿١٩﴾
Have you made the providing of water for the pilgrim and the maintenance of al-Masjid al-Haram equal to [the deeds of] one who believes in Allah and the Last Day and strives in the cause of Allah? They are not equal in the sight of Allah. And Allah does not guide the wrongdoing people.
ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَآئِزُونَ ﴿٢٠﴾
The ones who have believed, emigrated and striven in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah. And it is those who are the attainers [of success].
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍۢ مِّنْهُ وَرِضْوَٰنٍۢ وَجَنَّـٰتٍۢ لَّهُمْ فِيهَا نَعِيمٌۭ مُّقِيمٌ ﴿٢١﴾
Their Lord gives them good tidings of mercy from Him and approval and of gardens for them wherein is enduring pleasure.
خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌۭ ﴿٢٢﴾
[They will be] abiding therein forever. Indeed, Allah has with Him a great reward.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَـٰنِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ ﴿٢٣﴾
O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you - then it is those who are the wrongdoers.
قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَـٰرَةٌۭ تَخْشَوْنَ كَسَادَهَا وَمَسَـٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍۢ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ ﴿٢٤﴾
Say, [O Muhammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people."
لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍۢ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًۭٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ ﴿٢٥﴾
Allah has already given you victory in many regions and [even] on the day of Hunayn, when your great number pleased you, but it did not avail you at all, and the earth was confining for you with its vastness; then you turned back, fleeing.
ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًۭا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ ﴿٢٦﴾
Then Allah sent down His tranquillity upon His Messenger and upon the believers and sent down soldiers angels whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers.
ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٢٧﴾
Then Allah will accept repentance after that for whom He wills; and Allah is Forgiving and Merciful.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌۭ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةًۭ فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ ۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌۭ ﴿٢٨﴾
O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram after this, their [final] year. And if you fear privation, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise.
قَـٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍۢ وَهُمْ صَـٰغِرُونَ ﴿٢٩﴾
Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.
وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَـٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَـٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَـٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ ﴿٣٠﴾
The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded?
ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَـٰنَهُمْ أَرْبَابًۭا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَـٰهًۭا وَٰحِدًۭا ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ۚ سُبْحَـٰنَهُۥ عَمَّا يُشْرِكُونَ ﴿٣١﴾
They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.
يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ ﴿٣٢﴾
They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ ﴿٣٣﴾
It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it.
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًۭا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۗ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍۢ ﴿٣٤﴾
O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment.
يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ ﴿٣٥﴾
The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard."
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًۭا فِى كِتَـٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌۭ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ ۚ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ ۚ وَقَـٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةًۭ كَمَا يُقَـٰتِلُونَكُمْ كَآفَّةًۭ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ ﴿٣٦﴾
Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him].
إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌۭ فِى ٱلْكُفْرِ ۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُوا۟ يُحِلُّونَهُۥ عَامًۭا وَيُحَرِّمُونَهُۥ عَامًۭا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ ۚ زُيِّنَ لَهُمْ سُوٓءُ أَعْمَـٰلِهِمْ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ ﴿٣٧﴾
Indeed, the postponing [of restriction within sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allah and [thus] make lawful what Allah has made unlawful. Made pleasing to them is the evil of their deeds; and Allah does not guide the disbelieving people.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَا لَكُمْ إِذَا قِيلَ لَكُمُ ٱنفِرُوا۟ فِى سَبِيلِ ٱللَّهِ ٱثَّاقَلْتُمْ إِلَى ٱلْأَرْضِ ۚ أَرَضِيتُم بِٱلْحَيَوٰةِ ٱلدُّنْيَا مِنَ ٱلْـَٔاخِرَةِ ۚ فَمَا مَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ ﴿٣٨﴾
O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little.
إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًۭا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْـًۭٔا ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ﴿٣٩﴾
If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent.
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا ۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍۢ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ ﴿٤٠﴾
If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allah is with us." And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise.
ٱنفِرُوا۟ خِفَافًۭا وَثِقَالًۭا وَجَـٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٤١﴾
Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew.
لَوْ كَانَ عَرَضًۭا قَرِيبًۭا وَسَفَرًۭا قَاصِدًۭا لَّٱتَّبَعُوكَ وَلَـٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَـٰذِبُونَ ﴿٤٢﴾
Had it been an easy gain and a moderate trip, the hypocrites would have followed you, but distant to them was the journey. And they will swear by Allah, "If we were able, we would have gone forth with you," destroying themselves [through false oaths], and Allah knows that indeed they are liars.
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَـٰذِبِينَ ﴿٤٣﴾
May Allah pardon you, [O Muhammad]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.
لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ ﴿٤٤﴾
Those who believe in Allah and the Last Day would not ask permission of you to be excused from striving with their wealth and their lives. And Allah is Knowing of those who fear Him.
إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ ﴿٤٥﴾
Only those would ask permission of you who do not believe in Allah and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating.
۞ وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةًۭ وَلَـٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَـٰعِدِينَ ﴿٤٦﴾
And if they had intended to go forth, they would have prepared for it [some] preparation. But Allah disliked their being sent, so He kept them back, and they were told, "Remain [behind] with those who remain."
لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًۭا وَلَأَوْضَعُوا۟ خِلَـٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّـٰعُونَ لَهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ ﴿٤٧﴾
Had they gone forth with you, they would not have increased you except in confusion, and they would have been active among you, seeking [to cause] you fitnah. And among you are avid listeners to them. And Allah is Knowing of the wrongdoers.
لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَـٰرِهُونَ ﴿٤٨﴾
They had already desired dissension before and had upset matters for you until the truth came and the ordinance of Allah appeared, while they were averse.
وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ ۚ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَـٰفِرِينَ ﴿٤٩﴾
And among them is he who says, "Permit me [to remain at home] and do not put me to trial." Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers.
إِن تُصِبْكَ حَسَنَةٌۭ تَسُؤْهُمْ ۖ وَإِن تُصِبْكَ مُصِيبَةٌۭ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ ﴿٥٠﴾
If good befalls you, it distresses them; but if disaster strikes you, they say, "We took our matter [in hand] before," and turn away while they are rejoicing.
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ ﴿٥١﴾
Say, "Never will we be struck except by what Allah has decreed for us; He is our protector." And upon Allah let the believers rely.
قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍۢ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ ﴿٥٢﴾
Say, "Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting."
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًۭا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًۭا فَـٰسِقِينَ ﴿٥٣﴾
Say, "Spend willingly or unwillingly; never will it be accepted from you. Indeed, you have been a defiantly disobedient people."
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَـٰرِهُونَ ﴿٥٤﴾
And what prevents their expenditures from being accepted from them but that they have disbelieved in Allah and in His Messenger and that they come not to prayer except while they are lazy and that they do not spend except while they are unwilling.
فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ ﴿٥٥﴾
So let not their wealth or their children impress you. Allah only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers.
وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـٰكِنَّهُمْ قَوْمٌۭ يَفْرَقُونَ ﴿٥٦﴾
And they swear by Allah that they are from among you while they are not from among you; but they are a people who are afraid.
لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَـٰرَٰتٍ أَوْ مُدَّخَلًۭا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ ﴿٥٧﴾
If they could find a refuge or some caves or any place to enter [and hide], they would turn to it while they run heedlessly.
وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَـٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ ﴿٥٨﴾
And among them are some who criticize you concerning the [distribution of] charities. If they are given from them, they approve; but if they are not given from them, at once they become angry.
وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ ﴿٥٩﴾
If only they had been satisfied with what Allah and His Messenger gave them and said, "Sufficient for us is Allah; Allah will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward Allah," [it would have been better for them].
۞ إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ ﴿٦٠﴾
Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.
وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌۭ ۚ قُلْ أُذُنُ خَيْرٍۢ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌۭ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ ۚ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌۭ ﴿٦١﴾
And among them are those who abuse the Prophet and say, "He is an ear." Say, "[It is] an ear of goodness for you that believes in Allah and believes the believers and [is] a mercy to those who believe among you." And those who abuse the Messenger of Allah - for them is a painful punishment.
يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ ﴿٦٢﴾
They swear by Allah to you [Muslims] to satisfy you. But Allah and His Messenger are more worthy for them to satisfy, if they should be believers.
أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدًۭا فِيهَا ۚ ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ ﴿٦٣﴾
Do they not know that whoever opposes Allah and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.
يَحْذَرُ ٱلْمُنَـٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌۭ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ ۚ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌۭ مَّا تَحْذَرُونَ ﴿٦٤﴾
They hypocrites are apprehensive lest a surah be revealed about them, informing them of what is in their hearts. Say, "Mock [as you wish]; indeed, Allah will expose that which you fear."
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ ﴿٦٥﴾
And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?"
لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ ۚ إِن نَّعْفُ عَن طَآئِفَةٍۢ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ ﴿٦٦﴾
Make no excuse; you have disbelieved after your belief. If We pardon one faction of you - We will punish another faction because they were criminals.
ٱلْمُنَـٰفِقُونَ وَٱلْمُنَـٰفِقَـٰتُ بَعْضُهُم مِّنۢ بَعْضٍۢ ۚ يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ ۗ إِنَّ ٱلْمُنَـٰفِقِينَ هُمُ ٱلْفَـٰسِقُونَ ﴿٦٧﴾
The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites - it is they who are the defiantly disobedient.
وَعَدَ ٱللَّهُ ٱلْمُنَـٰفِقِينَ وَٱلْمُنَـٰفِقَـٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۚ هِىَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ ٱللَّهُ ۖ وَلَهُمْ عَذَابٌۭ مُّقِيمٌۭ ﴿٦٨﴾
Allah has promised the hypocrite men and hypocrite women and the disbelievers the fire of Hell, wherein they will abide eternally. It is sufficient for them. And Allah has cursed them, and for them is an enduring punishment.
كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةًۭ وَأَكْثَرَ أَمْوَٰلًۭا وَأَوْلَـٰدًۭا فَٱسْتَمْتَعُوا۟ بِخَلَـٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَـٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَـٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ﴿٦٩﴾
[You disbelievers are] like those before you; they were stronger than you in power and more abundant in wealth and children. They enjoyed their portion [of worldly enjoyment], and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged [in vanities] like that in which they engaged. [It is] those whose deeds have become worthless in this world and in the Hereafter, and it is they who are the losers.
أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍۢ وَعَادٍۢ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَـٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَـٰتِ ۚ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿٧٠﴾
Has there not reached them the news of those before them - the people of Noah and [the tribes of] 'Aad and Thamud and the people of Abraham and the companions of Madyan and the towns overturned? Their messengers came to them with clear proofs. And Allah would never have wronged them, but they were wronging themselves.
وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَـٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَـٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ ﴿٧١﴾
The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.
وَعَدَ ٱللَّهُ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا وَمَسَـٰكِنَ طَيِّبَةًۭ فِى جَنَّـٰتِ عَدْنٍۢ ۚ وَرِضْوَٰنٌۭ مِّنَ ٱللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿٧٢﴾
Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which is the great attainment.
يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ ﴿٧٣﴾
O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.
يَحْلِفُونَ بِٱللَّهِ مَا قَالُوا۟ وَلَقَدْ قَالُوا۟ كَلِمَةَ ٱلْكُفْرِ وَكَفَرُوا۟ بَعْدَ إِسْلَـٰمِهِمْ وَهَمُّوا۟ بِمَا لَمْ يَنَالُوا۟ ۚ وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ ۚ فَإِن يَتُوبُوا۟ يَكُ خَيْرًۭا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًۭا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّۢ وَلَا نَصِيرٍۢ ﴿٧٤﴾
They swear by Allah that they did not say [anything against the Prophet] while they had said the word of disbelief and disbelieved after their [pretense of] Islam and planned that which they were not to attain. And they were not resentful except [for the fact] that Allah and His Messenger had enriched them of His bounty. So if they repent, it is better for them; but if they turn away, Allah will punish them with a painful punishment in this world and the Hereafter. And there will not be for them on earth any protector or helper.
۞ وَمِنْهُم مَّنْ عَـٰهَدَ ٱللَّهَ لَئِنْ ءَاتَىٰنَا مِن فَضْلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّـٰلِحِينَ ﴿٧٥﴾
And among them are those who made a covenant with Allah, [saying], "If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous."
فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ ﴿٧٦﴾
But when he gave them from His bounty, they were stingy with it and turned away while they refused.
فَأَعْقَبَهُمْ نِفَاقًۭا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ ﴿٧٧﴾
So He penalized them with hypocrisy in their hearts until the Day they will meet Him - because they failed Allah in what they promised Him and because they [habitually] used to lie.
أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّـٰمُ ٱلْغُيُوبِ ﴿٧٨﴾
Did they not know that Allah knows their secrets and their private conversations and that Allah is the Knower of the unseen?
ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَـٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ ٱللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿٧٩﴾
Those who criticize the contributors among the believers concerning [their] charities and [criticize] the ones who find nothing [to spend] except their effort, so they ridicule them - Allah will ridicule them, and they will have a painful punishment.
ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةًۭ فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ ﴿٨٠﴾
Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people.
فَرِحَ ٱلْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَـٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓا۟ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَقَالُوا۟ لَا تَنفِرُوا۟ فِى ٱلْحَرِّ ۗ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّۭا ۚ لَّوْ كَانُوا۟ يَفْقَهُونَ ﴿٨١﴾
Those who remained behind rejoiced in their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah and said, "Do not go forth in the heat." Say, "The fire of Hell is more intensive in heat" - if they would but understand.
فَلْيَضْحَكُوا۟ قَلِيلًۭا وَلْيَبْكُوا۟ كَثِيرًۭا جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ ﴿٨٢﴾
So let them laugh a little and [then] weep much as recompense for what they used to earn.
فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٍۢ مِّنْهُمْ فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًۭا وَلَن تُقَـٰتِلُوا۟ مَعِىَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍۢ فَٱقْعُدُوا۟ مَعَ ٱلْخَـٰلِفِينَ ﴿٨٣﴾
If Allah should return you to a faction of them [after the expedition] and then they ask your permission to go out [to battle], say, "You will not go out with me, ever, and you will never fight with me an enemy. Indeed, you were satisfied with sitting [at home] the first time, so sit [now] with those who stay behind."
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍۢ مِّنْهُم مَّاتَ أَبَدًۭا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ ۖ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَـٰسِقُونَ ﴿٨٤﴾
And do not pray [the funeral prayer, O Muhammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.
وَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَأَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِى ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ ﴿٨٥﴾
And let not their wealth and their children impress you. Allah only intends to punish them through them in this world and that their souls should depart [at death] while they are disbelievers.
وَإِذَآ أُنزِلَتْ سُورَةٌ أَنْ ءَامِنُوا۟ بِٱللَّهِ وَجَـٰهِدُوا۟ مَعَ رَسُولِهِ ٱسْتَـْٔذَنَكَ أُو۟لُوا۟ ٱلطَّوْلِ مِنْهُمْ وَقَالُوا۟ ذَرْنَا نَكُن مَّعَ ٱلْقَـٰعِدِينَ ﴿٨٦﴾
And when a surah was revealed [enjoining them] to believe in Allah and to fight with His Messenger, those of wealth among them asked your permission [to stay back] and said, "Leave us to be with them who sit [at home]."
رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ ﴿٨٧﴾
They were satisfied to be with those who stay behind, and their hearts were sealed over, so they do not understand.
لَـٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ وَأُو۟لَـٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿٨٨﴾
But the Messenger and those who believed with him fought with their wealth and their lives. Those will have [all that is] good, and it is those who are the successful.
أَعَدَّ ٱللَّهُ لَهُمْ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿٨٩﴾
Allah has prepared for them gardens beneath which rivers flow, wherein they will abide eternally. That is the great attainment.
وَجَآءَ ٱلْمُعَذِّرُونَ مِنَ ٱلْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ ٱلَّذِينَ كَذَبُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ سَيُصِيبُ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌۭ ﴿٩٠﴾
And those with excuses among the bedouins came to be permitted [to remain], and they who had lied to Allah and His Messenger sat [at home]. There will strike those who disbelieved among them a painful punishment.
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍۢ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٩١﴾
There is not upon the weak or upon the ill or upon those who do not find anything to spend any discomfort when they are sincere to Allah and His Messenger. There is not upon the doers of good any cause [for blame]. And Allah is Forgiving and Merciful.
وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا۟ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُوا۟ مَا يُنفِقُونَ ﴿٩٢﴾
Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, "I can find nothing for you to ride upon." They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cause of Allah].
۞ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ وَهُمْ أَغْنِيَآءُ ۚ رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ ﴿٩٣﴾
The cause [for blame] is only upon those who ask permission of you while they are rich. They are satisfied to be with those who stay behind, and Allah has sealed over their hearts, so they do not know.
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿٩٤﴾
They will make excuses to you when you have returned to them. Say, "Make no excuse - never will we believe you. Allah has already informed us of your news. And Allah will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do."
سَيَحْلِفُونَ بِٱللَّهِ لَكُمْ إِذَا ٱنقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا۟ عَنْهُمْ ۖ فَأَعْرِضُوا۟ عَنْهُمْ ۖ إِنَّهُمْ رِجْسٌۭ ۖ وَمَأْوَىٰهُمْ جَهَنَّمُ جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ ﴿٩٥﴾
They will swear by Allah to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning.
يَحْلِفُونَ لَكُمْ لِتَرْضَوْا۟ عَنْهُمْ ۖ فَإِن تَرْضَوْا۟ عَنْهُمْ فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَـٰسِقِينَ ﴿٩٦﴾
They swear to you so that you might be satisfied with them. But if you should be satisfied with them - indeed, Allah is not satisfied with a defiantly disobedient people.
ٱلْأَعْرَابُ أَشَدُّ كُفْرًۭا وَنِفَاقًۭا وَأَجْدَرُ أَلَّا يَعْلَمُوا۟ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ ﴿٩٧﴾
The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise.
وَمِنَ ٱلْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًۭا وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَ ۚ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌۭ ﴿٩٨﴾
And among the bedouins are some who consider what they spend as a loss and await for you turns of misfortune. Upon them will be a misfortune of evil. And Allah is Hearing and Knowing.
وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَـٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ ۚ أَلَآ إِنَّهَا قُرْبَةٌۭ لَّهُمْ ۚ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ ۗ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٩٩﴾
But among the bedouins are some who believe in Allah and the Last Day and consider what they spend as means of nearness to Allah and of [obtaining] invocations of the Messenger. Unquestionably, it is a means of nearness for them. Allah will admit them to His mercy. Indeed, Allah is Forgiving and Merciful.
وَٱلسَّـٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَـٰنٍۢ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّـٰتٍۢ تَجْرِى تَحْتَهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿١٠٠﴾
And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.
وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَـٰفِقُونَ ۖ وَمِنْ أَهْلِ ٱلْمَدِينَةِ ۖ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍۢ ﴿١٠١﴾
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.
وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًۭا صَـٰلِحًۭا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ ﴿١٠٢﴾
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.
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةًۭ تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَوٰتَكَ سَكَنٌۭ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ﴿١٠٣﴾
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.
أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَـٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿١٠٤﴾
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?
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿١٠٥﴾
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."
وَءَاخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ ﴿١٠٦﴾
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.
وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًۭا ضِرَارًۭا وَكُفْرًۭا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًۭا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ ۖ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـٰذِبُونَ ﴿١٠٧﴾
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.
لَا تَقُمْ فِيهِ أَبَدًۭا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌۭ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ ۚ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ ﴿١٠٨﴾
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.
أَفَمَنْ أَسَّسَ بُنْيَـٰنَهُۥ عَلَىٰ تَقْوَىٰ مِنَ ٱللَّهِ وَرِضْوَٰنٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَـٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٍۢ فَٱنْهَارَ بِهِۦ فِى نَارِ جَهَنَّمَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ ﴿١٠٩﴾
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.
لَا يَزَالُ بُنْيَـٰنُهُمُ ٱلَّذِى بَنَوْا۟ رِيبَةًۭ فِى قُلُوبِهِمْ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ﴿١١٠﴾
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.
۞ إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ ۚ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّۭا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ ۚ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿١١١﴾
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.
ٱلتَّـٰٓئِبُونَ ٱلْعَـٰبِدُونَ ٱلْحَـٰمِدُونَ ٱلسَّـٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّـٰجِدُونَ ٱلْـَٔامِرُونَ بِٱلْمَعْرُوفِ وَٱلنَّاهُونَ عَنِ ٱلْمُنكَرِ وَٱلْحَـٰفِظُونَ لِحُدُودِ ٱللَّهِ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ ﴿١١٢﴾
[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.
مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـٰبُ ٱلْجَحِيمِ ﴿١١٣﴾
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.
وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍۢ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّۭ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌۭ ﴿١١٤﴾
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.
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ ﴿١١٥﴾
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.
إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍۢ ﴿١١٦﴾
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.
لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍۢ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُۥ بِهِمْ رَءُوفٌۭ رَّحِيمٌۭ ﴿١١٧﴾
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.
وَعَلَى ٱلثَّلَـٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿١١٨﴾
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.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّـٰدِقِينَ ﴿١١٩﴾
O you who have believed, fear Allah and be with those who are true.
مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ أَن يَتَخَلَّفُوا۟ عَن رَّسُولِ ٱللَّهِ وَلَا يَرْغَبُوا۟ بِأَنفُسِهِمْ عَن نَّفْسِهِۦ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌۭ وَلَا نَصَبٌۭ وَلَا مَخْمَصَةٌۭ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًۭا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّۢ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٌۭ صَـٰلِحٌ ۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ﴿١٢٠﴾
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.
وَلَا يُنفِقُونَ نَفَقَةًۭ صَغِيرَةًۭ وَلَا كَبِيرَةًۭ وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ ﴿١٢١﴾
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.
۞ وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةًۭ ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍۢ مِّنْهُمْ طَآئِفَةٌۭ لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ ﴿١٢٢﴾
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.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَـٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةًۭ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ ﴿١٢٣﴾
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.
وَإِذَا مَآ أُنزِلَتْ سُورَةٌۭ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـٰذِهِۦٓ إِيمَـٰنًۭا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَـٰنًۭا وَهُمْ يَسْتَبْشِرُونَ ﴿١٢٤﴾
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.
وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا۟ وَهُمْ كَـٰفِرُونَ ﴿١٢٥﴾
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.
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍۢ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ ﴿١٢٦﴾
Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?
وَإِذَا مَآ أُنزِلَتْ سُورَةٌۭ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍۢ ثُمَّ ٱنصَرَفُوا۟ ۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ ﴿١٢٧﴾
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.
لَقَدْ جَآءَكُمْ رَسُولٌۭ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌۭ رَّحِيمٌۭ ﴿١٢٨﴾
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.
فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ ﴿١٢٩﴾
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."