And those who believe and do righteous deeds and believe in what has been sent down upon Muḥammad - and it is the truth from their Lord - He will remove from them their misdeeds and amend their condition.
That is because those who disbelieve follow falsehood, and those who believe follow the truth from their Lord. Thus does Allāh present to the people their comparisons.
So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure [their] bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allāh had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allāh - never will He waste their deeds.
5
٥
sayahdīhim wayuṣ'liḥu bālahum
He will guide them and amend their condition
6
٦
wayud'khiluhumu l-janata ʿarrafahā lahum
And admit them to Paradise, which He has made known to them.
7
٧
yāayyuhā alladhīna āmanū in tanṣurū l-laha yanṣur'kum wayuthabbit aqdāmakum
O you who have believed, if you support Allāh, He will support you and plant firmly your feet.
Have they not traveled through the land and seen how was the end of those before them? Allāh destroyed [everything] over them, and for the disbelievers is something comparable.
Indeed, Allāh will admit those who have believed and done righteous deeds to gardens beneath which rivers flow, but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.
13
١٣
waka-ayyin min qaryatin hiya ashaddu quwwatan min qaryatika allatī akhrajatka ahlaknāhum falā nāṣira lahum
And how many a city was stronger than your city [i.e., Makkah] which drove you out? We destroyed them; and there was no helper for them.
So is he who is on clear evidence from his Lord like him to whom the evil of his work has been made attractive and they follow their [own] desires?
15
١٥
mathalu l-janati allatī wuʿida l-mutaqūna fīhā anhārun min māin ghayri āsinin wa-anhārun min labanin lam yataghayyar ṭaʿmuhu wa-anhārun min khamrin ladhatin lilshāribīna wa-anhārun min ʿasalin muṣaffan walahum fīhā min kulli l-thamarāti wamaghfiratun min rabbihim kaman huwa khālidun fī l-nāri wasuqū māan ḥamīman faqaṭṭaʿa amʿāahum
Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all [kinds of] fruits and forgiveness from their Lord... [Are its inhabitants] like those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines?
And among them, [O Muḥammad], are those who listen to you, until when they depart from you, they say to those who were given knowledge, "What has he said just now?" Those are the ones of whom Allāh has sealed over their hearts and who have followed their [own] desires.
Then do they await except that the Hour should come upon them unexpectedly? But already there have come [some of] its indications. Then how [i.e., what good] to them, when it has come, will be their remembrance?
So know, [O Muḥammad], that there is no deity except Allāh and ask forgiveness for your sin and for the believing men and believing women. And Allāh knows of your movement and your resting place.
Those who believe say, "Why has a sūrah not been sent down?" But when a precise sūrah is revealed and battle is mentioned therein, you see those in whose hearts is disease [i.e., hypocrisy] looking at you with a look of one overcome by death. And more appropriate for them [would have been]
Those who disbelieve and avert [people] from the way of Allāh - He will waste their deeds.1
Right from the opening, this surah sets a clear tone — those who actively disbelieve and block others from Allah's path will find their efforts amount to nothing. Think of it like building an elaborate sandcastle right where the tide comes in. You might put in tremendous effort, but if you're working against the natural order of things, it all gets washed away. The word used for "lost" here carries the sense of something being rendered completely ineffective, not just diminished. This was revealed during a time when the Quraysh were spending enormous wealth and energy to suppress Islam, and Allah is essentially telling them — all of that is futile. It's a sobering reminder that the value of our work isn't just measured by effort, but by whether it's aligned with truth and justice.
And those who believe and do righteous deeds and believe in what has been sent down upon Muḥammad - and it is the truth from their Lord - He will remove from them their misdeeds and amend their condition.
Now comes the beautiful contrast — those who believe, do good, and accept what was revealed to Muhammad, peace be upon him, get a remarkable deal. Allah doesn't just forgive their sins, He actively improves their condition. The Arabic word used here — aslaha baalahum — suggests a comprehensive fixing of one's state, both inwardly and outwardly. Notice how the verse specifically mentions belief in what was revealed to Muhammad — this surah is one of the few named after the Prophet directly, and it emphasizes that accepting his message is central to faith. There's something deeply comforting here — that sincere faith and good deeds don't just earn you a clean slate, they upgrade your entire situation. It's like the difference between just having your debts cleared versus having your debts cleared and getting a fresh start with new resources.
That is because those who disbelieve follow falsehood, and those who believe follow the truth from their Lord. Thus does Allāh present to the people their comparisons.1
This ayah explains the logic behind the first two verses — the outcomes are different because the inputs are different. Those who disbelieve are following falsehood, while believers follow truth from their Lord. The verse ends with an interesting phrase — Allah is presenting to people their similitudes, meaning He's drawing out clear comparisons so the distinction is unmistakable. It's like Allah is saying, look, I'm laying this out as plainly as possible for you. The contrast between falsehood and truth here isn't abstract philosophy — it had very real, tangible consequences for the early Muslim community in Madinah who were navigating life alongside people actively working against them. In our own lives, this verse reminds us that what we choose to follow — what values and principles guide us — ultimately determines where we end up.
So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure [their] bonds,1 and either [confer] favor2 afterwards or ransom [them] until the war lays down its burdens.3 That [is the command]. And if Allāh had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allāh - never will He waste their deeds.
This is one of the key verses about the rules of engagement in warfare, and it's far more nuanced than a surface reading might suggest. The context is actual battlefield combat — when you meet the enemy in battle, fight decisively until you've gained the upper hand, then take prisoners of war. And here's the part people often miss — once you have prisoners, you either release them as a favor or exchange them for ransom. There's no third option of indefinite detention or execution mentioned. The verse also clarifies that warfare isn't Allah's only option — He could have dealt with the aggressors directly, but the test of this world requires human agency. Those who fall in battle for Allah's cause are assured their sacrifice is never in vain. This ayah essentially lays out an early framework for just war conduct, including humane treatment of prisoners, which was genuinely revolutionary for 7th-century Arabia — and honestly, for much of human history since.
Ayah 5
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ
He will guide them and amend their condition
Short and powerful — this is a continuation of the promise to those who sacrifice in Allah's path. He will guide them and improve their condition. After the intensity of the previous verse about battle, this feels like a moment of reassurance, a divine exhale. The guidance mentioned here suggests an ongoing, ever-increasing closeness to Allah, not just a one-time event. And improving their condition speaks to both their worldly circumstances and their spiritual state. Sometimes the most profound promises come in the fewest words.
Ayah 6
وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ
And admit them to Paradise, which He has made known to them.
The promise reaches its climax — admission into Paradise, which Allah has already made known to them. That last part is beautiful because it suggests a personal, intimate introduction. It's not just that they'll enter some generic reward — Allah has specifically acquainted them with their Paradise, as if it's been prepared and personalized. Imagine being told not just that you have a home waiting for you, but being given a detailed preview of exactly what it looks like. Some scholars say this means the believers will recognize Paradise when they see it because its descriptions have been revealed to them, while others suggest Allah gives them an intuitive knowledge of it even before arrival. Either way, it speaks to a relationship of care and anticipation between the Creator and those who strive for His sake.
O you who have believed, if you support Allāh, He will support you and plant firmly your feet.
This verse contains one of the most empowering conditional promises in the Quran — if you help Allah, He will help you and make your feet firm. Now obviously, Allah doesn't need help in any literal sense, so what does it mean to help Allah? It means supporting His cause, standing up for truth, living according to His guidance, and working to establish justice. When you commit to that, divine support flows back to you — and that support is described as making your feet firm, which is an image of steadfastness and stability. The early Muslims heard this right when they needed it most, as a small community facing enormous external pressure. For us today, it's a reminder that when you stand for something meaningful, you're not standing alone. The firmness of your footing isn't just about physical strength — it's about that unshakeable conviction that comes when you know you're on the right side of things.
But those who disbelieve - for them is misery, and He will waste their deeds.
Back to the other side of the equation — those who reject faith face destruction, and their deeds are rendered worthless. The word used for destruction here — fa-ta'san lahum — carries a sense of utter misery and ruin. It echoes the opening ayah but drives it home with more force. Notice the pattern in this surah — it keeps alternating between the fate of believers and disbelievers, creating this powerful back-and-forth contrast. It's almost like the surah is saying, choose, because these are your two paths. The loss of deeds is particularly significant because the Quraysh saw themselves as people of great accomplishment — they were traders, leaders, custodians of the Ka'bah — but none of that counts if it's built on a foundation of rejecting truth.
That is because they disliked what Allāh revealed, so He rendered worthless their deeds.
Here's the explanation for why their deeds become worthless — it's because they hate what Allah has revealed. That word hate is important. It's not just that they disagree or have doubts — they actively despise the divine message. And when someone's fundamental orientation is hostility toward truth and guidance, everything they build is compromised at its core. Think of it like a business built on fraud — no matter how impressive the quarterly reports look, the whole thing is hollow. This verse was directly relevant to the Meccan elite who weren't just passively ignoring Islam but were actively repulsed by its message of equality and accountability. Their hatred of the revelation wasn't intellectual — it was rooted in the threat it posed to their power and privilege.
Have they not traveled through the land and seen how was the end of those before them? Allāh destroyed [everything] over them,1 and for the disbelievers is something comparable.
Allah points people toward history as a teacher — haven't they traveled the earth and seen what happened to previous civilizations that defied divine guidance? This is a recurring theme in the Quran, this idea that the ruins of past nations are open-air classrooms. The Arabs of that time actually passed by the remnants of Thamud, 'Ad, and other destroyed peoples during their trade journeys to Syria and Yemen. Allah destroyed those civilizations, and a similar fate awaits those who follow the same path of denial. What makes this verse hit differently is the phrase "and for the disbelievers is its likeness" — meaning this isn't ancient history, it's a preview. Travel, whether physical or through reading and learning, is supposed to give us perspective and humility. When you see how mighty civilizations crumbled because of their arrogance, it should make you think twice about your own choices.
That is because Allāh is the protector of those who have believed and because the disbelievers have no protector.
This verse delivers a simple but profound truth about cosmic allegiance — Allah is the protector of the believers, while the disbelievers have no protector at all. The word used is Mawla, which carries connotations of a guardian, ally, and patron all rolled into one. Having Allah as your Mawla means you have the ultimate safety net, the ultimate advocate. And the flip side is devastating — those who reject faith are essentially walking through life without any real protection, even if they think their wealth or alliances make them secure. In the context of Madinah, this was incredibly reassuring for Muslims who were outnumbered and outresourced. But it's also a timeless truth — the most elaborate security systems in the world can't replace genuine divine protection.
Indeed, Allāh will admit those who have believed and done righteous deeds to gardens beneath which rivers flow, but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.
The contrast sharpens even further — believers who do good will be admitted to Gardens with rivers flowing beneath them, while the disbelievers are compared to cattle who eat and enjoy without reflection, and the Fire will be their final home. That cattle comparison is striking and deliberate. It's not calling people animals — it's saying that a life lived purely for consumption and pleasure, without spiritual awareness or higher purpose, reduces a human being to something less than their potential. Cattle eat and drink and experience comfort, but they don't reflect on meaning or purpose. The verse challenges you to ask yourself — am I living a life of conscious purpose, or am I just consuming and being entertained? The Gardens represent the reward of a reflective, intentional life, while the Fire represents the natural consequence of wasting the gift of human consciousness.
And how many a city was stronger than your city [i.e., Makkah] which drove you out? We destroyed them; and there was no helper for them.
This verse directly addresses the Prophet Muhammad, peace be upon him, and through him the Muslim community — how many towns were stronger than Makkah, which drove you out, and We destroyed them with no one to help them. It's both a consolation and a warning. The consolation is for the believers who had been expelled from their homes — your loss is temporary, and those who expelled you aren't as powerful as they think. The warning is for the Makkans — cities far more formidable than yours have fallen. The phrase "which has driven you out" is deeply personal, referencing the painful reality of the Hijrah and the ongoing exile from their beloved homeland. History is full of powerful cities and empires that seemed invincible right up until they weren't. This verse reminds us that might doesn't make right, and that oppressive power always has an expiration date.
So is he who is on clear evidence from his Lord like him to whom the evil of his work has been made attractive and they follow their [own] desires?
Can someone standing on clear evidence from their Lord possibly be equal to someone who finds their own evil deeds attractive? The answer is obviously no, but the verse makes you sit with the question. The key insight here is the phrase "made attractive to him the evil of his deeds" — some people are so deep in self-deception that they actually think their wrongdoing is praiseworthy. They follow their desires and mistake that for following their principles. This is one of the most dangerous spiritual states a person can be in — not someone who sins and knows it, but someone who sins and thinks they're doing great. The verse ends by noting they simply follow their desires, which is the root of the problem. When desire becomes your compass instead of divine guidance, you can end up anywhere and convince yourself it's exactly where you should be.
Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered,1 rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all [kinds of] fruits and forgiveness from their Lord... [Are its inhabitants] like those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines?
This is one of the most vivid and detailed descriptions of Paradise in the entire Quran. Rivers of water that never goes stale, rivers of milk whose taste never changes, rivers of wine that's actually delicious — not like earthly wine with its bitterness — and rivers of purified honey. Plus every kind of fruit and forgiveness from their Lord on top of it all. The description is deliberately sensory and abundant because it's meant to give you a taste — pun intended — of what's being offered. And then comes the gut-punch comparison — is all of that like the fate of someone stuck in the Fire, drinking boiling water that shreds their insides? The contrast is almost unbearable. Notice that the wine of Paradise is specifically described as delicious for the drinkers, with none of the negative effects of worldly wine — no headache, no loss of reason. This verse paints Paradise not as some austere, boring reward but as a place of genuine, pure pleasure beyond anything we can fully imagine.
And among them, [O Muḥammad], are those who listen to you, until when they depart from you, they say to those who were given knowledge,1 "What has he said just now?" Those are the ones of whom Allāh has sealed over their hearts and who have followed their [own] desires.
Now the surah turns its attention to the hypocrites in Madinah — those who would sit in the Prophet's gatherings, listen to everything, and then walk out asking, "What did he just say?" That dismissive question reveals everything about their attitude. They weren't confused about the words — Arabic was their language, and the Prophet spoke clearly. Their question was mockery disguised as ignorance. Allah says He has sealed their hearts and they follow their desires, which is the same diagnosis given to the disbelievers earlier. The hypocrites were perhaps even more frustrating for the early Muslim community than open enemies, because they sat among believers pretending to be part of the group while undermining it from within. We've all encountered people like this — those who sit through an important conversation and then dismissively say, "I don't get what the big deal is." The problem isn't comprehension. It's willingness.
And those who are guided - He increases them in guidance and gives them their righteousness.1
In beautiful contrast to the sealed-hearted hypocrites, those who sincerely seek guidance get even more of it. This verse describes a positive spiritual feedback loop — you accept guidance, and Allah increases you in guidance and grants you your taqwa, your God-consciousness. It's like how the more you exercise a muscle, the stronger it gets and the more you can do with it. Guidance begets more guidance. Every good choice makes the next good choice a little easier, a little more natural. The word taqwa here is given to them as a gift — it's not just their own effort but a divine grant in response to their sincerity. This is deeply encouraging because it means the spiritual path isn't about perfection from day one. It's about direction. As long as you're oriented toward guidance, the journey itself transforms you.
Then do they await except that the Hour should come upon them unexpectedly? But already there have come [some of] its indications. Then how [i.e., what good] to them, when it has come, will be their remembrance?
Are they just waiting for the Day of Judgment to arrive suddenly? Well, its signs have already come. This verse creates a sense of urgency — the coming of the Prophet Muhammad, peace be upon him, was itself considered one of the major signs of the approaching Hour. So the preliminary warnings are already here, and once the actual Hour arrives, what good will their belated realization do? The rhetorical question at the end — how will their reminder benefit them when the Hour has already come — is devastating in its simplicity. It's the spiritual equivalent of studying for an exam after it's already been graded. Procrastination in worldly matters costs you time, but procrastination in spiritual matters could cost you everything. This verse pushes back against the very human tendency to think we have unlimited time to get our act together.
So know, [O Muḥammad], that there is no deity except Allāh and ask forgiveness for your sin1 and for the believing men and believing women. And Allāh knows of your movement and your resting place.
This is one of the most significant verses in the Quran — "Know that there is no god but Allah, and ask forgiveness for your sin and for the believing men and women." Even though it's addressed to the Prophet, scholars have always understood it as a universal instruction. The command to know — fa'lam — means this isn't just about verbal declaration but about deep, internalized knowledge and certainty. And notice the order — first comes knowledge of tawheed, the oneness of Allah, and then comes seeking forgiveness. You need to understand who you're asking forgiveness from before the asking means anything. The verse also shows the Prophet's role as an intercessor — he's told to seek forgiveness not just for himself but for all believing men and women. And it closes with a reminder that Allah knows both your active life and your resting moments, meaning nothing is hidden from Him. This verse has been called a foundational formula for the spiritual life — know God, then seek His forgiveness.
Those who believe say, "Why has a sūrah1 not been sent down?" But when a precise sūrah is revealed and battle is mentioned therein, you see those in whose hearts is disease [i.e., hypocrisy] looking at you with a look of one overcome by death. And more appropriate for them2 [would have been]
The believers used to eagerly ask when a new surah would be revealed — they wanted more guidance, more connection. But when a decisive surah came down that mentioned fighting, a certain group's true colors showed. Those with diseased hearts would look at the Prophet with the glazed, terrified eyes of someone about to faint from death. The hypocrisy is almost comical — they wanted revelation until it actually demanded something of them. This is a pattern that goes way beyond 7th-century Madinah. People often love the idea of faith until it requires sacrifice, inconvenience, or standing up when it's uncomfortable. The verse captures that specific look — you've probably seen it — when someone realizes that what they signed up for actually has real costs. True faith isn't a spectator sport, and this verse calls out those who wanted to cheer from the sidelines without ever getting on the field.
Obedience and good words. And when the matter [of fighting] was determined, if they had been true to Allāh, it would have been better for them.
What would actually be appropriate for these reluctant people? Obedience and kind speech. Just do what's asked of you and speak decently — that's the baseline. And when the matter is determined — when a command is given and it's time to act — if they had been true to Allah, it would have been far better for them. The simplicity of the prescription makes the failure even more glaring. They weren't being asked to perform miracles — just to be sincere and follow through on their commitments. Sincerity to Allah when things get real is the true test of faith. It's easy to be devout when devotion costs nothing. This verse is essentially saying that the moment of truth — when action is required — is where genuine believers and pretenders diverge.
So would you perhaps, if you turned away,1 cause corruption on earth and sever your [ties of] relationship?
This verse delivers a sharp warning — if these hypocrites were given authority, would they just spread corruption in the land and sever their family ties? The implication is yes, that's exactly what would happen. It's a commentary on what happens when people without genuine moral foundations gain power. The severing of kinship ties is mentioned specifically because pre-Islamic Arab society was plagued by tribal feuds that destroyed families and communities, and Islam sought to heal those fractures. Putting unprincipled people in charge doesn't just affect governance — it poisons the most basic social bonds. This observation is remarkably relevant today. When people who are driven purely by self-interest and tribalism gain authority, the first casualty is often the social fabric that holds communities together.
Those [who do so] are the ones that Allāh has cursed, so He deafened them and blinded their vision.
These are the ones Allah has cursed — so He has made them deaf and blinded their vision. Being cursed here means being distanced from Allah's mercy, and the consequences manifest as a kind of spiritual deafness and blindness. They can physically hear and see, but they've lost the capacity to perceive truth and meaning. It's a terrifying state because the person experiencing it doesn't even realize what they've lost. They walk around thinking they see and hear just fine, while missing everything that actually matters. This is the natural end of the trajectory described in the previous verses — you reject guidance long enough, and eventually you lose the ability to recognize it even when it's right in front of you. The verse serves as a warning that spiritual faculties, like physical ones, can atrophy from disuse.
Then do they not reflect upon the Qur’ān, or are there locks upon [their] hearts?
"Do they not reflect upon the Quran, or are there locks on their hearts?" This is one of the most famous rhetorical questions in the Quran, and it's beautifully direct. The Quran is available, it's accessible, it's inviting reflection — so why aren't they engaging with it? The answer the verse suggests is that their hearts are locked. Not that the Quran is unclear, but that the recipients have shut themselves off from receiving it. The image of locks on the heart is powerful — a lock implies something was deliberately closed and requires a key to open. In a way, it suggests the possibility of opening too, if one seeks the key. For us, this verse is an invitation to honest self-assessment. When we read the Quran and feel nothing, the problem might not be the text. It might be that we've allowed locks to accumulate on our hearts through neglect, distraction, or hardness.
Indeed, those who reverted back [to disbelief] after guidance had become clear to them - Satan enticed them and prolonged hope for them.
Those who turn their backs on guidance after it's been made clear to them — Shaytan has enticed them and given them false hope. This verse is about apostasy of the heart, if not outright, then functional. People who saw the truth clearly and then walked away from it. And the mechanism is fascinating — Shaytan doesn't just tempt them, he prolongs hope for them, meaning he makes them think they have all the time in the world to repent, or that consequences are far off, or that they can have the best of both worlds. False hope is one of Shaytan's most effective tools because it doesn't feel like a temptation at all. It feels like optimism. But it's optimism divorced from action, which is really just procrastination wearing a pleasant mask. The verse warns against that comfortable delusion that you can always come back to the right path later.
That is because they said to those who disliked what Allāh sent down,1 "We will obey you in part of the matter." And Allāh knows what they conceal.
The reason for their regression is now revealed — they made secret deals with those who opposed Allah's revelation, saying "We will obey you in part of the matter." This is the essence of hypocrisy — publicly appearing faithful while privately making agreements with the opposition. The phrase "in part of the matter" is telling — they didn't even fully commit to the other side. They were playing both sides, hedging their bets, giving a little loyalty here and a little there. But Allah knows their secrets. No backroom deal goes unnoticed. This kind of double-dealing was a real problem in Madinah, where certain individuals maintained covert alliances with hostile tribes and the Quraysh while presenting themselves as Muslims. It's a timeless pattern — people who try to serve two masters end up being faithful to neither.
Then how [will it be] when the angels take them in death, striking their faces and their backs?
Then how will it be for them when the angels take their souls, striking their faces and their backs? This is a scene of death — not the peaceful passing of the righteous but a violent extraction for those who lived in hypocrisy and defiance. The striking of faces and backs suggests a thorough, inescapable reckoning. The verse begins with "then how" — fa-kayfa — which is a way of asking them to imagine something they've been avoiding thinking about. Death is the one appointment no one can reschedule, and this verse forces a confrontation with that reality. For those who spent their lives playing games with their faith, the moment of death strips away every pretense. There are no more deals to make, no more sides to play. The starkness of this image is meant to shake people out of their complacency while there's still time to change course.
That is because they followed what angered Allāh and disliked [what earns] His pleasure, so He rendered worthless their deeds.
The explanation is almost mechanical in its clarity — that terrible fate is because they followed what angered Allah and hated what pleased Him, so He rendered their deeds worthless. Cause and effect. When your life's trajectory is oriented toward what displeases God and away from what pleases Him, the natural result is that nothing you've built has lasting value. The verse identifies two active choices — following anger-inducing paths and hating what brings divine pleasure. These aren't passive states but deliberate orientations. It's a reminder that our spiritual fate isn't arbitrary. It's the cumulative result of countless choices about what we pursue and what we despise. The worthlessness of their deeds isn't a punishment imposed from outside — it's the logical outcome of building on a rotten foundation.
Or do those in whose hearts is disease think that Allāh would never expose their [feelings of] hatred?
Do those with disease in their hearts think that Allah will never expose their hidden malice? The word used here — adghanahum — refers to deep-seated grudges and hatred that they try to keep concealed. The hypocrites assumed they could harbor resentment toward Islam and Muslims while maintaining their cover indefinitely. But this verse is a warning that inner corruption eventually surfaces. Allah knows what's hidden, and He has ways of making it known. Think of it like a crack in a dam — you might not see it at first, but the pressure of what's behind it will eventually force it into the open. This verse must have made certain people in Madinah very uncomfortable, because it essentially told them — you're not as clever as you think, and your mask is thinner than you realize.
And if We willed, We could show them to you, and you would know them by their mark; but you will surely know them by the tone of [their] speech. And Allāh knows your deeds.
If Allah willed, He could point out the hypocrites to the Prophet directly, and you'd recognize them by their marks. But even without that, you will know them by the tone of their speech — lahn al-qawl. This is a remarkable insight into how deception reveals itself. People can control their words but rarely fully control their tone, their micro-expressions, the subtle ways their true feelings leak through their carefully chosen language. The Prophet was known for his keen perception of people, and this verse affirms that ability while also reminding everyone that Allah knows all deeds. There's something very modern about this observation — we now know from psychology that verbal and nonverbal cues often contradict each other, and that attentive listeners can pick up on inconsistencies. Truth has a sound to it, and so does deception, if you're paying attention.
And We will surely test you until We make evident those who strive among you [for the cause of Allāh] and the patient, and We will test your affairs.
Allah declares that He will absolutely test the believers until it becomes clear who among them truly strives and who is genuinely patient, and He will test their affairs. The word "until" — hatta — is significant because it implies the testing continues until differentiation is achieved. This isn't a one-time pop quiz but an ongoing process of refinement. And notice that the test isn't to inform Allah — He already knows everything. It's to make things evident, to bring hidden qualities to the surface so that people's true natures become manifest to themselves and others. Trials are the crucible that separates genuine metal from alloy. This verse manages to be both a warning and a comfort — a warning that ease isn't the norm for believers, and a comfort that the difficulty has purpose. Your struggles aren't random. They're revealing who you really are.
Indeed, those who disbelieved and averted [people] from the path of Allāh and opposed the Messenger after guidance had become clear to them - never will they harm Allāh at all, and He will render worthless their deeds.
Those who disbelieve, obstruct Allah's path, and oppose the Messenger after guidance has been made clear to them — they will never harm Allah in the slightest, and He will render their deeds worthless. This is the third time in this surah that the futility of opposing divine guidance is stated, which tells you how important this message is. The phrase "never will they harm Allah in anything" is crucial — human rebellion against God doesn't diminish God. It only diminishes the rebels. The Quraysh and their allies thought they were fighting a political insurgency, but they were actually fighting the inevitable. The addition of "oppose the Messenger after guidance has been made clear" raises the stakes — this isn't about people who never heard the message. It's about those who heard it clearly and chose opposition anyway.
O you who have believed, obey Allāh and obey the Messenger and do not invalidate your deeds.
A direct address to the believers — obey Allah, obey the Messenger, and do not invalidate your deeds. That last instruction is fascinating because it implies that good deeds can be nullified by subsequent bad behavior or wrong intentions. It's not enough to do good — you have to protect the good you've done. Some scholars explain this as a warning against hypocrisy, showing off, or apostasy, all of which can erase the value of otherwise righteous actions. Think of it like saving money diligently and then making one catastrophic investment that wipes everything out. The double mention of obedience — to Allah and to the Messenger separately — emphasizes that following prophetic guidance isn't optional or secondary to following the Quran. They're a package deal. This verse instills a healthy vigilance about the ongoing nature of faith — you're never done, and complacency is its own kind of danger.
Indeed, those who disbelieved and averted [people] from the path of Allāh and then died while they were disbelievers - never will Allāh forgive them.
Those who disbelieve, turn away from Allah's path, and then die in that state of disbelief — Allah will never forgive them. This is stated with absolute finality. The key phrase is "then died while they were disbelievers" — the door of repentance is open as long as you're alive, but once death arrives in a state of rejection, that door closes permanently. It's not that Allah lacks the capacity to forgive — it's that the person has permanently sealed their own fate by refusing to turn back during the time given to them. Every moment of life is an opportunity to change direction, and this verse underscores how precious that opportunity is. The gravity here isn't meant to induce despair but urgency. As long as you're breathing, you can still choose differently.
So do not weaken and call for peace while you are superior; and Allāh is with you and will never deprive you of [the reward of] your deeds.
Don't weaken and don't call for peace when you have the upper hand — Allah is with you, and He will never deprive you of your deeds. This verse is specifically about a military context where the Muslim community was under active threat, and it was advising against suing for a disadvantageous peace out of fear or exhaustion when they actually held the stronger position. It's not a blanket prohibition against peace — the Prophet himself made numerous peace treaties, including the Treaty of Hudaybiyyah. The principle is about not negotiating from a position of unnecessary weakness or capitulating when you don't have to. The assurance that Allah won't deprive them of their deeds means their sacrifices and struggles won't be wasted. In broader life, this verse speaks to not selling yourself short or giving up your position of principle when you're actually in the right.
[This] worldly life is only amusement and diversion. And if you believe and fear Allāh, He will give you your rewards and not ask you for your properties.
Worldly life is nothing but play and amusement — but if you believe and have taqwa, Allah will give you your rewards and won't ask you for your wealth. The first part is a reality check that echoes throughout the Quran — don't mistake the game for the real thing. But the second part is equally important and often overlooked. Allah isn't asking you to give up everything. He's saying that faith and God-consciousness bring their own rewards, and He's not trying to bankrupt you. The reassurance about wealth is interesting — it acknowledges that people worry about material sacrifice when it comes to religion. Allah is essentially saying, I'm not after your money. I'm after your heart. When your priorities are straight — when faith and consciousness of God come first — the material side of life falls into its proper place rather than consuming your entire focus.
If He should ask you for them and press you, you would withhold, and He would expose your hatred [i.e., unwillingness].
If Allah were to demand all your wealth and pressure you for it, you'd become stingy, and your inner resentment would come out. This is a remarkably honest observation about human psychology. Allah knows that people have limits, and pushing too hard on material sacrifice would backfire — not because the command would be wrong, but because human nature can only handle so much. So divine wisdom calibrates the ask to what people can genuinely give with a willing heart. The verse reveals something profound about Allah's approach — He wants willing devotion, not grudging compliance. He'd rather ask for a little given cheerfully than demand everything and get resentment. It's a window into divine mercy and wisdom, and it's also a mirror — it shows us that even our stinginess and hidden grudges are fully known and accounted for in how God deals with us.
Here you are - those invited to spend in the cause of Allāh - but among you are those who withhold [out of greed]. And whoever withholds only withholds [benefit] from himself; and Allāh is the Free of need, while you are the needy. And if you turn away [i.e., refuse], He will replace you with another people; then they will not be the likes of you.
The surah closes with a powerful challenge — here you are, being called to spend in Allah's cause, and some of you hold back. But whoever withholds is really only withholding from themselves, because Allah is free of all need while you are the ones who are needy. And if you turn away, He will simply replace you with another people who won't be like you. Let that last part sink in. The offer to be part of Allah's cause is a privilege, not a burden, and if you decline, someone else will gladly step up. Allah's plan doesn't depend on any individual or group. This is simultaneously humbling and motivating — humbling because it puts human importance in perspective, and motivating because it frames generosity and sacrifice not as losses but as opportunities you'd be foolish to pass up. The surah that began with the fate of those who turn away from Allah's path ends with a reminder that the path continues with or without you.