Surah At-Tawbah (The Repentance) — Full Text
Ayah 1
بَرَآءَةٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ
[This is a declaration of] disassociation, from Allāh and His Messenger, to those with whom you had made a treaty among the polytheists.1
Right away, you'll notice something unique — this is the only surah in the entire Quran that does not begin with 'Bismillah' (In the name of Allah, the Most Gracious, the Most Merciful). Scholars have discussed why, and the most common explanation is that this surah opens with a stern declaration of war and the severing of treaties, so beginning with an invocation of mercy didn't fit the tone. This ayah is essentially a formal announcement: Allah and His Messenger are dissolving their obligations to the polytheist tribes who had broken their agreements. Think of it like a legal notice of contract termination — the other side violated the terms, so the agreement is now void. This was revealed in 9 AH, near the end of the Prophet's life, when the Muslim state in Madinah was strong enough to finally address years of treaty violations by various pagan tribes. It's a dramatic opening, and it sets the stage for everything that follows in this surah.
Ayah 2
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ
So travel freely, [O disbelievers], throughout the land [during] four months but know that you cannot cause failure to Allāh and that Allāh will disgrace the disbelievers.
After that declaration, Allah gives the polytheists a grace period — four months to move freely through the land, settle their affairs, and decide what they want to do. This wasn't some sudden ambush or surprise attack; it was a clearly announced timeline with fair warning. The message is clear: you have four months of safety, but don't think you can outrun God's plan. It's actually a remarkably measured response when you consider that these tribes had been violating peace treaties and attacking Muslims. In modern terms, even in the harshest diplomatic breakdowns, there's usually a window for negotiation or withdrawal — and that's exactly what's being offered here. The added reminder that 'Allah will disgrace the disbelievers' is a warning that choosing hostility over peace will not end well for them.
Ayah 3
وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ
And [it is] an announcement from Allāh and His Messenger to the people on the day of the greater pilgrimage1 that Allāh 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 Allāh.2 And give tidings to those who disbelieve of a painful punishment.
This ayah was publicly proclaimed on the Day of the Greater Pilgrimage — the day of Eid al-Adha during the Hajj of 9 AH — by Ali ibn Abi Talib, on behalf of the Prophet. Imagine tens of thousands of people gathered at Mina, and this announcement rings out: Allah and His Messenger are free of all obligations to the polytheists. It was delivered at the biggest gathering of the year so no one could claim they hadn't heard it. But notice the door is still left wide open — 'if you repent, it is best for you.' Even in this moment of confrontation, the invitation to turn back to God is right there. The surah keeps cycling between stern warning and open invitation, and that's a pattern you'll see throughout. For those who refuse, though, the warning is unmistakable: a painful punishment awaits.
Ayah 4
إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ
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, Allāh loves the righteous [who fear Him].
Here's a critical exception that often gets overlooked — not all polytheists are being addressed the same way. Those tribes who honored their treaties, who didn't betray the Muslims or secretly aid their enemies, are told: your agreement stands, and we will honor it to the last day. This is huge because it shows that Islam's conflict was never about religion alone; it was about loyalty, trust, and keeping one's word. If a tribe of polytheists kept their end of the deal, Muslims were required to keep theirs — no exceptions. Allah even says He loves the righteous, and here 'righteous' includes honoring commitments even to people of a different faith. It's a powerful reminder that justice isn't just for people who look, think, or believe like you do.
Ayah 5
فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
And when the inviolable months1 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 zakāh, let them [go] on their way. Indeed, Allāh is Forgiving and Merciful.
This is probably the most quoted — and most misquoted — ayah in the entire Quran. Critics call it the 'Verse of the Sword' and rip it out of context to claim Islam commands violence against all non-Muslims everywhere, forever. But look at what we've just read — there's a specific historical context of broken treaties, a four-month grace period, and an exception for those who honored their agreements. This ayah addresses a very specific group: polytheist tribes in Arabia who had violated peace treaties and waged war against the Muslims. And even here, the very same sentence ends with 'but if they repent and establish prayer and give zakah, then leave their way' — the door to peace is still open. It's a wartime directive with clear rules of engagement, not a blanket order for all time. Reading it without the ayahs before and after it is like reading a single paragraph of a peace treaty and claiming you understand the whole agreement.
Ayah 6
وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ
And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allāh [i.e., the Qur’ān]. Then deliver him to his place of safety. That is because they are a people who do not know.
This ayah is extraordinary and deserves more attention than it usually gets. Even in the middle of a military confrontation, if an individual polytheist comes seeking protection — maybe they're confused, maybe they want to learn more, maybe they're just scared — Muslims are commanded to grant them safety. Not only that, but you're told to let them hear the words of Allah, and then escort them to a place of safety. You don't hold them hostage, you don't pressure them — you protect them and let them go. The reason given is beautiful in its simplicity: 'because they are people who do not know.' Ignorance is treated with compassion, not punishment. This single ayah dismantles any claim that Islam advocates forced conversion or indiscriminate violence.
Ayah 7
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَـٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۖ فَمَا ٱسْتَقَـٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ
How can there be for the polytheists a treaty in the sight of Allāh and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Ḥarām? So as long as they are upright toward you,1 be upright toward them. Indeed, Allāh loves the righteous [who fear Him].
Allah is asking a rhetorical question here — how could there possibly be a valid treaty with people who have proven themselves untrustworthy? But again, there's an exception: those who made their covenant near the Sacred Mosque in Makkah and have remained faithful to it. The principle is straightforward — as long as they are upright with you, you be upright with them. It's reciprocal integrity. This is essentially the golden rule applied to international relations. And the emphasis on God loving the righteous reinforces that keeping your word isn't just good diplomacy — it's an act of worship. In our own lives, this translates simply: honor your commitments, even when it's inconvenient, even when the other party is someone you disagree with.
Ayah 8
كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَـٰسِقُونَ
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.
Now Allah pulls back the curtain on why these treaties fell apart in the first place. These weren't honest disagreements — these were people who smiled to your face while plotting behind your back. They said all the right things — 'we're your allies, we respect the agreement' — but their hearts were full of treachery. They didn't respect kinship ties or protective covenants when they had the upper hand. This is a timeless description of bad-faith actors, and honestly, you've probably encountered people like this in your own life — people whose words and actions never quite line up. The Quran is pointing out that you can't build lasting peace with someone who fundamentally operates in bad faith, no matter how many treaties you sign.
Ayah 9
ٱشْتَرَوْا۟ بِـَٔايَـٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ
They have exchanged the signs of Allāh for a small price and averted [people] from His way. Indeed, it was evil that they were doing.
This ayah cuts to the motivation behind the betrayal — these people traded away the signs of Allah for a cheap price. They actively blocked others from the path of God, and what they earned from it was truly wretched. 'A little price' is a recurring Quranic phrase that highlights how foolish it is to trade eternal truth for temporary worldly gain. Whether it was political power, tribal prestige, or financial advantage, they chose the short game over the long one. It's a pattern that repeats throughout history — people who know the truth but suppress it because the truth is inconvenient or unprofitable. The Quran calls this out plainly: what they were doing was evil, full stop.
Ayah 10
لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُعْتَدُونَ
They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors.
This is a continuation of the previous theme, driving the point home. When it comes to a believer, these people respect neither family bonds nor treaty obligations. The word used for 'covenant of protection' — dhimmah — implies a sacred, binding guarantee of safety, and they trample even that. These are the transgressors, Allah says — people who cross every line. It's a sobering reminder that not everyone who claims to be an ally actually is one, and that you should judge people by their patterns of behavior, not just their promises. The Quran is building a case here, ayah by ayah, for why the treaties had to be dissolved — it wasn't aggression, it was a response to relentless betrayal.
Ayah 11
فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ ۗ وَنُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍ يَعْلَمُونَ
But if they repent, establish prayer, and give zakāh, then they are your brothers in religion; and We detail the verses for a people who know.
And just like that, the tone shifts again — even after all that condemnation, the door swings open. If these same people repent, establish prayer, and give zakah, they're not just forgiven — they become your brothers in faith. Not second-class citizens, not probationary members, but full brothers. That's remarkable when you think about the depth of betrayal that was just described. Islam doesn't hold grudges at the institutional level; the path back is always there. This ayah also establishes the practical markers of genuine repentance — it's not just saying sorry, it's prayer and charity, actions that demonstrate a real change of heart. And the closing phrase, 'We explain in detail the verses for people who know,' suggests that understanding this requires wisdom and reflection, not knee-jerk reactions.
Ayah 12
وَإِن نَّكَثُوٓا۟ أَيْمَـٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ وَطَعَنُوا۟ فِى دِينِكُمْ فَقَـٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ ۙ إِنَّهُمْ لَآ أَيْمَـٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ
And if they break their oaths after their treaty and defame your religion, then combat the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease.
But what if they make a treaty, break it, and then publicly mock your religion on top of that? Then you fight — but notice who you fight: the leaders of disbelief, the ones orchestrating the betrayal. This isn't about going after everyday people; it's about confronting the ringleaders whose oaths mean nothing. The phrase 'they have no oaths' is striking — it means their word is worthless, they've proven it again and again. The goal isn't destruction, though — it's 'so that they may cease.' The objective is to stop the aggression, not to annihilate a people. In any just framework of conflict — ancient or modern — there's a difference between targeting leadership responsible for violations and collective punishment. The Quran draws that distinction clearly here.
Ayah 13
أَلَا تُقَـٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَـٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
Would you not fight against 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 Allāh has more right that you should fear Him, if you are [truly] believers.
This ayah is a direct challenge to the believers — will you not stand up to people who broke their oaths, plotted to expel the Messenger, and were the ones who started hostilities in the first place? It's a reminder that the Muslims didn't initiate this conflict. The rhetorical question 'do you fear them?' is meant to shake off hesitation and remind the community that fearing God should outweigh fearing any human enemy. This was the context leading up to the Tabuk expedition, when the Prophet called the Muslims to march north against the Byzantine frontier — a massive, intimidating undertaking. Some believers were reluctant, and this ayah is pushing them to find their courage. It's a universal truth: standing up for what's right is rarely comfortable, but it's always necessary.
Ayah 14
قَـٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ
Fight them; Allāh will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts [i.e., desires] of a believing people
There's something deeply human about this ayah — fight them, and Allah will punish them through your hands, humble them, give you victory, and heal the hearts of the believing people. That last part — healing the hearts — acknowledges that the believers had been genuinely hurt by years of betrayal, persecution, and broken promises. Victory here isn't just military; it's emotional and spiritual restoration for a community that had suffered. Think about what it means to have your wounds acknowledged by God Himself — to be told that your pain matters and that justice will come. This ayah speaks to anyone who has endured prolonged injustice: the resolution, when it comes, heals more than just the immediate problem.
Ayah 15
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
And remove the fury in their [i.e., the believers'] hearts. And Allāh turns in forgiveness to whom He wills; and Allāh is Knowing and Wise.
This continues directly from the previous ayah — Allah will remove the anger from the believers' hearts. That's a detail worth sitting with. God doesn't just promise victory; He promises to take away the bitterness that comes with prolonged conflict. Carrying anger — even justified anger — is a burden, and Allah is saying He'll lift it. Then comes a beautiful pivot: 'And Allah accepts the repentance of whom He wills.' Even in the middle of talking about the believers' vindication, God reminds everyone that the door of repentance is open for the other side too. It's as if Allah is saying: I'll heal my believers, and I'll also forgive their enemies if they turn back. The ayah ends with 'All-Knower, All-Wise' — a reminder that God sees the full picture, even when we can't.
Ayah 16
أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةً ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
Do you think that you will be left [as you are] while Allāh has not yet made evident those among you who strive [for His cause] and do not take other than Allāh, His Messenger and the believers as intimates? And Allāh is [fully] Aware of what you do.
Allah poses a pointed question to the believers — did you think you'd be left alone without being tested? Did you think faith was just words without proof? God is saying He will make clear who among you truly strives in His path and who secretly takes allies other than Allah, His Messenger, and the believing community. This was especially relevant during the Tabuk expedition, when the long, hot march through the desert separated the sincere from the hypocrites. The hypocrites made excuses to stay behind, and their true loyalties were exposed. It's a universal principle: hardship reveals character. You don't really know what you're made of — or what others are made of — until the pressure comes. And Allah is fully aware of everything you do, whether anyone else notices or not.
Ayah 17
مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَـٰجِدَ ٱللَّهِ شَـٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَـٰلِدُونَ
It is not for the polytheists to maintain the mosques of Allāh [while] witnessing against themselves with disbelief. [For] those, their deeds have become worthless, and in the Fire they will abide eternally.
Now the conversation turns to the Sacred Mosque and who has the right to maintain it. The polytheists had been the custodians of the Kaaba for generations, and they considered this a great honor and source of pride. But Allah says it's not fitting for people who openly disbelieve to maintain God's houses of worship — they're essentially testifying against themselves. Their deeds, no matter how outwardly impressive — feeding pilgrims, maintaining the building — are worthless in God's eyes if they're rooted in polytheism. This is a challenging idea: external religious acts don't count if the foundation is wrong. It's like someone who donates generously to charity for the sole purpose of looking good on social media — the act might benefit others, but the spiritual value is hollow.
Ayah 18
إِنَّمَا يَعْمُرُ مَسَـٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَـٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ
The mosques of Allāh are only to be maintained by those who believe in Allāh and the Last Day and establish prayer and give zakāh and do not fear except Allāh, for it is expected that those will be of the [rightly] guided.
In contrast to the previous ayah, this one defines who truly maintains the mosques of Allah — those who believe in God and the Last Day, establish prayer, give zakah, and fear none but Allah. Notice the last condition: 'not fear except Allah.' That's a high bar. It means your worship, your community involvement, your charity — none of it is tainted by trying to please or appease anyone other than God. These are the ones who are 'perhaps among the guided' — and that 'perhaps' is a beautiful touch of humility. Even with all the right actions, ultimate guidance is still in God's hands. It keeps believers from becoming arrogant about their own righteousness, which is a trap that religious communities of every stripe have fallen into throughout history.
Ayah 19
۞ أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَجَـٰهَدَ فِى سَبِيلِ ٱللَّهِ ۚ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ
Have you made the providing of water for the pilgrim and the maintenance of al-Masjid al-Ḥarām equal to [the deeds of] one who believes in Allāh and the Last Day and strives in the cause of Allāh? They are not equal in the sight of Allāh. And Allāh does not guide the wrongdoing people.
This ayah directly addresses a specific argument the Quraysh used to make — they'd say, 'We provide water to the pilgrims and we maintain the Sacred Mosque, so we're just as good as the believers.' Allah responds with a firm no: giving water and doing maintenance work, while good in themselves, are not equal to believing in God, the Last Day, and striving in His path. It's about depth versus surface. You can do all the right external things and still miss the entire point. This has a very modern ring to it — in any faith community, there are people who confuse institutional involvement with genuine spiritual commitment. Volunteering at the mosque, the church, the temple is wonderful, but it doesn't automatically equal a transformed heart. And Allah does not guide the wrongdoers, those who insist on equating the superficial with the substantial.
Ayah 20
ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَآئِزُونَ
The ones who have believed, emigrated and striven in the cause of Allāh with their wealth and their lives are greater in rank in the sight of Allāh. And it is those who are the attainers [of success].
Here's where Allah makes the hierarchy crystal clear — those who believed, emigrated, and strove in God's path with their wealth and their lives hold the highest rank with God, and they are the truly successful ones. This isn't a casual ranking; it's about people who gave up everything — their homes, their comfort, their safety — for the sake of their faith. The Muhajirun, the emigrants from Makkah to Madinah, left behind their entire lives, and the fighters at Badr, Uhud, and Tabuk put their lives on the line. Success in the Quran's vocabulary is never about accumulating wealth or status — it's about sacrifice, sincerity, and being willing to put your faith where your life is. That's a definition of success that challenges pretty much everything modern culture tells us.
Ayah 21
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَٰنٍ وَجَنَّـٰتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ
Their Lord gives them good tidings of mercy from Him and approval and of gardens for them wherein is enduring pleasure.
And now the reward — their Lord gives them the best news imaginable: mercy from Him, His pleasure, and gardens of eternal bliss. Notice the order — mercy comes first, then divine pleasure, and then Paradise. God's pleasure is actually listed separately from Paradise itself, because being in God's good graces is a reward on its own, even beyond the physical delights of the Garden. There's a hadith where the Prophet says the greatest joy in Paradise will be when Allah reveals His pleasure to the believers and tells them He will never be displeased with them again. That emotional and spiritual security — knowing you are permanently in God's grace — is the ultimate reward. The bliss described here isn't temporary; it's enduring, uninterrupted, forever.
Ayah 22
خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ
[They will be] abiding therein forever. Indeed, Allāh has with Him a great reward.
This short ayah seals the promise — they will abide in Paradise forever, and indeed, with Allah is a great reward. It's a simple, powerful conclusion to this section. After all the talk of broken treaties, war, hypocrisy, and struggle, the Quran pauses to remind you what all of this is for. The sacrifices, the difficult choices, the courage it takes to stand up for truth — none of it is lost. Every bit of it is recorded and rewarded beyond anything we can imagine. The word 'great' here — azeem — carries a weight in Arabic that suggests something immense, magnificent, beyond human comprehension. It's God's way of saying: trust Me, what I have in store for you is bigger than anything this world could ever offer.
Ayah 23
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَـٰنِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
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.
This verse draws a line that many people find uncomfortable — if your own father or brother actively opposes faith and chooses disbelief, you cannot take them as your closest allies and confidants in matters of religion. It's not saying to cut off family or be disrespectful; it's about where your ultimate loyalty lies when there's a genuine conflict. In early Islam, this was very real — some converts had fathers and brothers who were literally fighting against them on the battlefield. The verse ends by calling those who prioritize such alliances over faith "the wrongdoers," which tells you how seriously Allah takes this. It's a tough teaching, but the principle is clear: faith comes first, even when family pulls you in the opposite direction.
Ayah 24
قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَـٰرَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَـٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ
Say, [O Muḥammad], "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 Allāh and His Messenger and jihād [i.e., striving] in His cause, then wait until Allāh executes His command. And Allāh does not guide the defiantly disobedient people."
This is one of the most searingly honest verses in the Quran — it lists out everything people love and then asks you point blank: are any of these more beloved to you than Allah, His Messenger, and striving in His path? Fathers, sons, brothers, spouses, your extended family, your wealth, your business you're afraid might fail, that beautiful home you love coming back to — all of it is named. It's not saying these things are bad; they're natural blessings. But if any of them become the reason you hold back from what Allah asks of you, then "wait until Allah brings His Command" — and that's a warning, not an invitation. Think of it in modern terms: would you skip out on your principles because you're worried about your career, your social circle, or your comfort? This verse forces that honest conversation with yourself.
Ayah 25
لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
Allāh has already given you victory in many regions and [even] on the day of Ḥunayn, when your great number pleased you, but it did not avail you at all, and the earth was confining for you with [i.e., in spite of] its vastness; then you turned back, fleeing.
Now Allah brings up a specific historical moment — the Battle of Hunayn, which happened shortly after the Muslims conquered Makkah in 630 CE. The Muslim army was around 12,000 strong, and for the first time, some of them felt confident because of their sheer numbers. That overconfidence was the problem. The Hawazin tribe ambushed them in a narrow valley, and the massive Muslim army actually broke and fled in panic — the earth felt tight around them despite being so vast. It was a humbling lesson: numbers don't win battles, Allah does. The moment they relied on their own strength instead of trusting in Allah, everything fell apart. It's a universal principle — whenever you think "I've got this on my own," that's usually when you're most vulnerable.
Ayah 26
ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ
Then Allāh sent down His tranquility upon His Messenger and upon the believers and sent down soldiers [i.e., angels] whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers.
After the initial chaos at Hunayn, Allah intervened directly. He sent down His sakinah — that special divine tranquility — on the Prophet and the believers, calming their hearts in the middle of a rout. Then He sent unseen forces, angels who turned the tide of the battle completely. The Hawazin were defeated, and the verse frames this as the natural consequence of disbelief. The contrast is powerful: one moment the Muslims are fleeing in panic, the next moment divine calm descends and victory follows. It shows that real success comes not from military might but from spiritual connection with Allah.
Ayah 27
ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
Then Allāh will accept repentance after that for whom He wills; and Allāh is Forgiving and Merciful.
Right after describing the punishment of the disbelievers at Hunayn, Allah pivots to mercy — and that pivot is everything. Many of the Hawazin tribe who fought against the Muslims actually accepted Islam afterward, and this verse affirms that Allah accepts repentance from whomever He wills. It's a reminder that no door is permanently closed. Even people who were literally on the battlefield fighting against the Prophet could be forgiven. The two names at the end — Oft-Forgiving, Most Merciful — aren't just formalities; they're the whole point of the verse. Yesterday's enemy can become today's brother in faith.
Ayah 28
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ ۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌ
O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Ḥarām after this, their [final] year. And if you fear privation, Allāh will enrich you from His bounty if He wills. Indeed, Allāh is Knowing and Wise.
This verse established a major policy change — polytheists were no longer permitted to enter the Sacred Mosque in Makkah after that year, the 9th year of Hijrah. The word used is "najas" (unclean), which scholars have debated extensively — most understand it as spiritual impurity related to polytheistic beliefs rather than physical uncleanliness. The Quraysh had been custodians of the Kaaba for generations but had filled it with idols, and this verse drew a definitive line. Now, there was an economic concern — Makkah's economy depended heavily on pilgrimage trade from all the Arab tribes, including polytheists. Allah addresses that worry directly: if you fear poverty from losing that business, Allah will enrich you from His bounty. It's the same principle as verse 24 — don't let financial fear keep you from doing what's right.
Ayah 29
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 يَدٍ وَهُمْ صَـٰغِرُونَ
Fight against those who do not believe in Allāh or in the Last Day and who do not consider unlawful what Allāh and His Messenger have made unlawful and who do not adopt the religion of truth [i.e., Islām] from those who were given the Scripture - [fight] until they give the jizyah1 willingly while they are humbled.
This verse specifically addresses the People of the Book — Jews and Christians — and is one of the most discussed verses in Islamic jurisprudence. The context is crucial: it was revealed before the Tabuk expedition, when the Byzantine Empire was perceived as a military threat to the Muslim state. The verse outlines fighting against those among the People of the Book who don't believe in Allah and the Last Day as Muslims understand them, who don't observe what Allah has prohibited, and who don't accept the truth of Islam — until they pay the jizyah, a tax paid by non-Muslim subjects in exchange for protection and exemption from military service. This wasn't about forcing conversion — the jizyah system actually allowed religious minorities to practice their faith within the Islamic state. It established the framework for how the early Islamic civilization dealt with religious pluralism in a political context, which was remarkably progressive for its time.
Ayah 30
وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَـٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَـٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَـٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ
The Jews say, "Ezra is the son of Allāh"; and the Christians say, "The Messiah is the son of Allāh." That is their statement from their mouths; they imitate the saying of those who disbelieved before [them]. May Allāh destroy them; how are they deluded?
Here the Quran pushes back hard against specific theological claims. Some Jewish groups considered Ezra (Uzair) to be the son of God, and Christians of course hold that Jesus is the son of God — and the Quran rejects both claims outright. The phrase "that is their saying with their mouths" implies these are words without divine basis, human inventions presented as theology. The verse draws a parallel to earlier pagan peoples who also attributed sons and daughters to God, suggesting these ideas crept into monotheistic religions from older polytheistic influences. The language is strong — "may Allah destroy them, how deluded are they" — which shows how seriously the Quran takes the concept of tawhid, pure monotheism. For Islam, attributing a son to Allah is not a minor theological disagreement; it strikes at the very foundation of who God is.
Ayah 31
ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَـٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَـٰهًا وَٰحِدًا ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ۚ سُبْحَـٰنَهُۥ عَمَّا يُشْرِكُونَ
They have taken their scholars and monks as lords besides Allāh,1 and [also] the Messiah, the son of Mary.2 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.
This verse makes a subtle but devastating point — the Jews and Christians didn't literally worship their rabbis and monks as gods, but they followed them so unquestioningly that it amounted to the same thing. When a religious leader declared something lawful or unlawful on his own authority — contradicting what God actually revealed — and people just went along with it, that obedience became a form of worship. The Prophet himself explained this verse to a companion named Adi ibn Hatim, who was a former Christian and protested that they didn't actually worship their clergy. The Prophet asked, "Didn't they make lawful what Allah prohibited and you followed them?" When Adi said yes, the Prophet said, "That was your worship of them." It's an incredibly relevant warning today — blindly following religious authorities without checking against the actual sources of revelation is a form of shirk that people fall into without even realizing it.
Ayah 32
يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ
They want to extinguish the light of Allāh with their mouths, but Allāh refuses except to perfect His light, although the disbelievers dislike it.
There's something almost defiant about this verse — people try to blow out Allah's light with their mouths, which is such a vivid and almost absurd image. Imagine someone trying to extinguish the sun by blowing at it. The "light" here refers to the guidance of Islam, the Quran, and the truth that Allah has sent. Throughout history, people have tried to suppress, distort, or extinguish this message through arguments, persecution, propaganda — but Allah refuses to allow anything except the perfection and completion of His light. It's a verse of immense confidence and reassurance for believers: no matter how loud the opposition gets, the truth cannot be snuffed out.
Ayah 33
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
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 Allāh dislike it.
This verse expands on the previous one — Allah sent His Messenger with guidance and the religion of truth specifically to make it prevail over all other ways of life. That's a bold claim, and it's meant to be. The word "manifest" or "prevail" (liyu-dhirahu) doesn't necessarily mean military domination — it means the truth of Islam will be made clear and evident above all other systems. Even if the polytheists hate it, the plan moves forward. For the early Muslims hearing this while preparing for the Tabuk expedition against a massive empire, this must have been incredibly empowering. The message is: you're not on the wrong side of history; you're exactly where you're supposed to be.
Ayah 34
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۗ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly1 and avert [them] from the way of Allāh. And those who hoard gold and silver and spend it not in the way of Allāh - give them tidings of a painful punishment.
Now the Quran turns its attention to corrupt religious leadership and wealth hoarding — and it doesn't pull any punches. Many rabbis and monks were consuming people's wealth through false means — selling religious rulings, charging for spiritual services, exploiting their positions of trust. They also actively hindered people from Allah's path, which is an even greater crime than the financial exploitation. Then the verse broadens out to anyone who hoards gold and silver and doesn't spend in Allah's cause — they're promised a painful punishment. Notice the connection: corrupt religious leaders and wealth hoarders are mentioned together because both involve a betrayal of trust and a refusal to use what you've been given for its proper purpose. In a modern context, think of televangelists selling miracles or scholars who twist scripture for political or financial gain.
Ayah 35
يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ
The Day when it1 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."
This verse paints a visceral picture of the punishment for those who hoard wealth — on the Day of Judgment, the very gold and silver they refused to spend will be heated in Hellfire and used to brand their foreheads, sides, and backs. The imagery is deliberately physical and painful, matching the tangible nature of the sin — they held onto something physical, so the punishment is physical. The taunt at the end is chilling: "This is what you hoarded for yourselves, so taste what you used to hoard." Every coin they refused to give in charity becomes an instrument of their own torment. It reframes the entire concept of savings and wealth — what you think you're keeping for yourself, you might actually be storing up as punishment.
Ayah 36
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا فِى كِتَـٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ ۚ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ ۚ وَقَـٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـٰتِلُونَكُمْ كَآفَّةً ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ
Indeed, the number of months with Allāh is twelve [lunar] months in the register of Allāh [from] the day He created the heavens and the earth; of these, four are sacred.1 That is the correct religion [i.e., way], so do not wrong yourselves during them.2 And fight against the disbelievers collectively as they fight against you collectively. And know that Allāh is with the righteous [who fear Him].
This verse establishes something fundamental about the Islamic calendar — Allah ordained twelve months from the very creation of the heavens and earth, and four of them are sacred: Dhul-Qi'dah, Dhul-Hijjah, Muharram, and Rajab. During these months, fighting was traditionally prohibited among the Arabs even before Islam, and the Quran confirms this sanctity. "Do not wrong yourselves therein" means sins committed in these months carry extra weight. The verse then shifts to a military instruction: fight the polytheists collectively just as they fight you collectively — meaning this is about unified defense, not random aggression. The closing reminder that "Allah is with the righteous" ties it all together — the sacred calendar, the ethics of warfare, and personal conduct are all part of one coherent system.
Ayah 37
إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌ فِى ٱلْكُفْرِ ۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُوا۟ يُحِلُّونَهُۥ عَامًا وَيُحَرِّمُونَهُۥ عَامًا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ ۚ زُيِّنَ لَهُمْ سُوٓءُ أَعْمَـٰلِهِمْ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ
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 it1 lawful one year and unlawful another year to correspond to the number made unlawful by Allāh2 and [thus] make lawful what Allāh has made unlawful. Made pleasing to them is the evil of their deeds; and Allāh does not guide the disbelieving people.
The pre-Islamic Arabs had a nasty habit called "nasi" — postponing or rearranging the sacred months to suit their military and economic schedules. If they wanted to fight during a sacred month, they'd just declare it wasn't sacred that year and swap it with another month. The Quran calls this an "increase in disbelief" because it represents the ultimate arrogance — rearranging God's calendar to fit your convenience. They'd make a sacred month lawful one year and unlawful another, playing a numbers game to technically maintain four sacred months while completely gutting the principle behind them. It's the ancient equivalent of finding loopholes in divine law while pretending to follow it. The verse ends by noting that their evil deeds were made to seem attractive to them — which is how moral corruption usually works; it doesn't feel wrong in the moment because you've convinced yourself it's fine.
Ayah 38
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
O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allāh, you adhere heavily to the earth?1 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.
Now we arrive at the Tabuk expedition — one of the most difficult campaigns the Prophet ever called for. It was the height of summer in Arabia, the harvest was ready, and the enemy was the mighty Byzantine Empire far to the north. When the call to march came, many believers dragged their feet, and this verse calls them out directly: "What is the matter with you? When you're told to go forth in Allah's path, you cling heavily to the earth?" That phrase — clinging to the earth — is so perfectly descriptive of how attachment to comfort and security can paralyze you. Then comes the perspective check: the enjoyment of this entire worldly life compared to the Hereafter is nothing but a tiny amount. It's not that this life is worthless, but when weighed against eternity, your reluctance to sacrifice a little comfort seems absurd.
Ayah 39
إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْـًٔا ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
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 Allāh is over all things competent.
The tone gets sharper here — if you don't march forth, Allah will punish you with a painful punishment and replace you with another people entirely. You are not indispensable to Allah's plan. That's a sobering thought — the mission will continue with or without you, and your refusal only hurts yourself. The phrase "you cannot harm Him in anything" drives it home: your disobedience doesn't diminish Allah in the slightest; it only diminishes you. And then the closing — "Allah is over all things All-Powerful" — reminds you that He has no shortage of options or resources. This verse strips away any illusion that you're doing God a favor by obeying Him; it's entirely the other way around.
Ayah 40
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 بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
If you do not aid him [i.e., the Prophet (ﷺ)] - Allāh has already aided him when those who disbelieved had driven him out [of Makkah] as one of two,1 when they were in the cave and he [i.e., Muḥammad (ﷺ)] said to his companion, "Do not grieve; indeed Allāh is with us." And Allāh sent down His tranquility upon him and supported him with soldiers [i.e., angels] you did not see and made the word2 of those who disbelieved the lowest,3 while the word of Allāh4 - that is the highest. And Allāh is Exalted in Might and Wise.
This is one of the most beautiful and emotionally powerful verses in the entire Quran — it references the Hijrah, when the Prophet and Abu Bakr hid in the Cave of Thawr while the Quraysh searched for them. Abu Bakr was terrified, not for himself but for the Prophet, and the Prophet comforted him with those immortal words: "Do not grieve, indeed Allah is with us." Then Allah sent down His tranquility upon the Prophet and supported him with unseen forces, and the plans of the disbelievers were brought to nothing. The phrase "the second of the two" is one of the greatest honors ever given to a human being in the Quran — Abu Bakr's companionship in that cave is enshrined in scripture forever. The verse was revealed in the context of Tabuk, reminding the hesitant believers: if Allah could protect His Prophet when he was just two men hiding in a cave against an entire city, what are you afraid of?
Ayah 41
ٱنفِرُوا۟ خِفَافًا وَثِقَالًا وَجَـٰهِدُوا۟ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
Go forth, whether light or heavy,1 and strive with your wealth and your lives in the cause of Allāh. That is better for you, if you only knew.
"Go forth, light or heavy" — this is a comprehensive mobilization order. Whether you're young or old, rich or poor, well-equipped or barely armed, healthy or struggling — everyone is called to contribute. "Light" and "heavy" have been interpreted in many ways: lightly armed or heavily armed, eager or reluctant, with few dependents or many. The point is that no one gets an exemption based on their circumstances. Strive with your wealth and your lives — meaning even if you can't physically go, you can contribute financially. The verse ends with a gentle encouragement rather than a threat: "That is better for you, if you only knew." Sometimes the things we resist most are exactly what's best for us.
Ayah 42
لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّٱتَّبَعُوكَ وَلَـٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَـٰذِبُونَ
Had it been a near [i.e., easy] gain and a moderate trip, they [i.e., the hypocrites] would have followed you, but distant to them was the journey. And they will swear by Allāh,1 "If we were able, we would have gone forth with you," destroying themselves [through false oaths], and Allāh knows that indeed they are liars.
Now Allah exposes the hypocrites with surgical precision. If the Tabuk expedition had been a short trip with easy spoils — a nearby caravan to raid with guaranteed profit — they would have been first in line. But because it was a long, grueling march through the desert in scorching heat against a powerful empire, suddenly they had excuses. They even swear by Allah: "If we could have, we certainly would have come!" But Allah sees through the performance — they're destroying their own souls with these lies. The verse captures a very human tendency: people love to support a cause when it's convenient, but the moment real sacrifice is required, the excuses start flowing. True commitment is revealed not when things are easy but when they're hard.
Ayah 43
عَفَا ٱللَّهُ عَنكَ لِمَ أَذِنتَ لَهُمْ حَتَّىٰ يَتَبَيَّنَ لَكَ ٱلَّذِينَ صَدَقُوا۟ وَتَعْلَمَ ٱلْكَـٰذِبِينَ
Allāh has pardoned you, [O Muḥammad, but] 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.
This verse is remarkable because it's addressed to the Prophet himself — and it's a gentle reproach. Allah is saying: why did you give some people permission to stay behind before it became clear who was truthful and who was lying? The Prophet, out of his characteristic mercy and good nature, had accepted people's excuses without pressing them. But Allah wanted the test to play out so that the sincere believers would be distinguished from the hypocrites. It's one of those moments that shows the Quran doesn't just validate the Prophet in everything — it corrects him when needed, which itself is proof of the Quran's divine origin. No human author would include criticism of the very person promoting their book.
Ayah 44
لَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ
Those who believe in Allāh and the Last Day would not ask permission of you to be excused from striving [i.e., fighting] with their wealth and their lives. And Allāh is Knowing of those who fear Him.
This is the flip side — the truly faithful believers would never even ask for permission to stay behind. If you genuinely believe in Allah and the Last Day, the idea of sitting at home while others go out to strive in Allah's path would feel wrong to you. The real believers are eager to contribute with both their wealth and their lives; they don't need to be dragged into service. Allah closes by affirming that He is fully aware of who the righteous truly are — you can't fake sincerity before God. It sets up a clear contrast: the hypocrites from the previous verses are scrambling for excuses, while the genuine believers aren't even asking if they can skip out. Your reaction to the call of duty reveals everything about the state of your heart.
Ayah 45
إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ
Only those would ask permission of you who do not believe in Allāh and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating.
The only people who ask for permission to sit out of a military expedition are those who don't actually believe in Allah or the Day of Judgment. Their hearts are drowning in doubt, and that doubt keeps them stuck — wavering back and forth, never committing to anything. This was during the preparation for the Tabuk campaign, one of the most difficult expeditions the Prophet ever called for — scorching heat, long distance, harvest season, and the enemy was the mighty Roman Empire. A true believer would have jumped at the chance to answer the call despite the hardship, but these people looked for any exit door they could find. Doubt is paralyzing like that — when you're not sure about the destination, you'll never want to start the journey.
Ayah 46
۞ وَلَوْ أَرَادُوا۟ ٱلْخُرُوجَ لَأَعَدُّوا۟ لَهُۥ عُدَّةً وَلَـٰكِن كَرِهَ ٱللَّهُ ٱنۢبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ ٱقْعُدُوا۟ مَعَ ٱلْقَـٰعِدِينَ
And if they had intended to go forth, they would have prepared for it [some] preparation. But Allāh disliked their being sent, so He kept them back, and they were told, "Remain [behind] with those who remain."1
Here's the telling detail — if they had genuinely wanted to go, they would have at least started preparing. You know how it is: when you really want something, you figure it out. You pack your bags, you gather supplies, you make it happen. But these hypocrites didn't lift a finger, and Allah saw through the whole act. In fact, Allah actively disliked the idea of them joining because He knew what they'd do if they came along. So He let them sink into their own laziness, and it was said to them: stay behind with the women, children, and those who have legitimate excuses. That "sit with those who sit" was both a permission and a humiliation.
Ayah 47
لَوْ خَرَجُوا۟ فِيكُم مَّا زَادُوكُمْ إِلَّا خَبَالًا وَلَأَوْضَعُوا۟ خِلَـٰلَكُمْ يَبْغُونَكُمُ ٱلْفِتْنَةَ وَفِيكُمْ سَمَّـٰعُونَ لَهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ
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 [i.e., chaos and dissension]. And among you are avid listeners to them. And Allāh is Knowing of the wrongdoers.
Had these hypocrites actually marched out with the Muslim army, they would have been nothing but a liability. They wouldn't have added strength — they would have added confusion, running around between the ranks stirring up drama and planting seeds of dissension. Even worse, there were some sincere but impressionable Muslims in the ranks who would have listened to their whispers and been influenced by their negativity. This is a powerful organizational lesson — sometimes the people who volunteer to join your cause are the very ones who will sabotage it from within. Allah knew exactly who these troublemakers were, and He made sure they stayed home for the good of the entire community.
Ayah 48
لَقَدِ ٱبْتَغَوُا۟ ٱلْفِتْنَةَ مِن قَبْلُ وَقَلَّبُوا۟ لَكَ ٱلْأُمُورَ حَتَّىٰ جَآءَ ٱلْحَقُّ وَظَهَرَ أَمْرُ ٱللَّهِ وَهُمْ كَـٰرِهُونَ
They had already desired dissension before and had upset matters for you1 until the truth came and the ordinance [i.e., victory] of Allāh appeared, while they were averse.
This wasn't their first rodeo when it came to causing trouble. Long before Tabuk, these hypocrites had been scheming and plotting against the Prophet and the Muslim community. They tried to stir up division, turn people against each other, and undermine the Prophet's leadership at every turn — think of figures like Abdullah ibn Ubayy who had been expecting to be crowned king of Madinah before the Prophet arrived. They kept at it relentlessly, flipping situations upside down, until finally Allah's command prevailed and the truth became undeniable. The Muslims kept winning, Islam kept growing, and these schemers had to watch it all happen while seething inside. Their track record of treachery is what made Allah's decision to bench them at Tabuk so fitting.
Ayah 49
وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ ۚ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَـٰفِرِينَ
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.1 And indeed, Hell will encompass the disbelievers.
One of the hypocrites — reportedly al-Jadd ibn Qays — actually had the audacity to say: "Give me permission to stay behind and don't put me to trial, because if I see the beautiful Roman women I might be tempted." He dressed up his cowardice as piety, as if he was doing everyone a favor by protecting himself from temptation. But Allah exposes the absurdity: you claim to be avoiding a trial, but you've already fallen into the worst trial of all — the trial of hypocrisy, cowardice, and disobeying the Messenger of Allah. The fitna you're supposedly avoiding is nothing compared to the fitna you've already drowned in. And Hell will certainly encompass these disbelievers — there's no escaping that trial.
Ayah 50
إِن تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ ۖ وَإِن تُصِبْكَ مُصِيبَةٌ يَقُولُوا۟ قَدْ أَخَذْنَآ أَمْرَنَا مِن قَبْلُ وَيَتَوَلَّوا۟ وَّهُمْ فَرِحُونَ
If good befalls you, it distresses them; but if disaster strikes you, they say, "We took our matter [in hand] before,"1 and turn away while they are rejoicing.
Watch how the hypocrites react to what happens to the believers — it tells you everything about what's really in their hearts. When something good happens to the Muslims — a victory, prosperity, success — it genuinely hurts them. They're pained by it. But when a calamity strikes the believers, they light up inside and say smugly to each other: "See, we were smart enough to stay out of it. We took our precautions." Then they walk away rejoicing, as if someone else's misfortune is their personal win. This is the psychology of envy and spite — they measure their own well-being not by what they have, but by what the believers lose.
Ayah 51
قُل لَّن يُصِيبَنَآ إِلَّا مَا كَتَبَ ٱللَّهُ لَنَا هُوَ مَوْلَىٰنَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
Say, "Never will we be struck except by what Allāh has decreed for us; He is our protector." And upon Allāh let the believers rely.
The Prophet is told to respond with one of the most powerful declarations of faith in the entire Quran — say: nothing will ever befall us except what Allah has decreed for us. He is our protector, and upon Allah let the believers place their trust. This is the fundamental difference between a believer and a hypocrite: the believer sees everything — good or bad — as part of Allah's plan, and finds peace in that. The hypocrite calculates, hedges, and panics. When you truly internalize that nothing touches you without Allah's permission, you become unshakable. Hardship doesn't break you because you know it's from Him, and victory doesn't make you arrogant because you know it's from Him too.
Ayah 52
قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ
Say, "Do you await for us except one of the two best things [i.e., martyrdom or victory] while we await for you that Allāh will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting."
Now the Prophet delivers a brilliant counter-challenge to the hypocrites: what exactly are you waiting to happen to us? Because from where we stand, we only see two possible outcomes — and both of them are wins. Either we achieve victory, or we achieve martyrdom. Both are the "two best things" from a believer's perspective. Meanwhile, you hypocrites should be the ones worried, because what's coming for you is punishment — either directly from Allah or at the hands of the believers. So go ahead and wait; we're waiting too, but we're waiting with completely different expectations. This verse perfectly captures the believer's unbeatable position: heads I win, tails I still win.
Ayah 53
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًا فَـٰسِقِينَ
Say, "Spend willingly or unwillingly; never will it be accepted from you. Indeed, you have been a defiantly disobedient people."
Tell them: spend your money willingly or grudgingly — it doesn't matter either way, because it will never be accepted from you. You are a people who are fundamentally disobedient. This is devastating because charity and spending in Allah's cause are normally among the most rewarded acts in Islam. But when the heart is rotten with hypocrisy, even an outwardly good deed becomes worthless. It's like bringing a beautifully wrapped gift box with nothing inside — the packaging doesn't matter when the substance is missing. The condition of the heart determines whether Allah accepts your deeds, not the dollar amount.
Ayah 54
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَـٰرِهُونَ
And what prevents their expenditures from being accepted from them but that they have disbelieved in Allāh 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.
And here's exactly why their spending is rejected — a clear checklist of spiritual failures. First, they disbelieve in Allah and His Messenger. Second, they don't come to prayer except lazily, dragging themselves as if it's a burden rather than a blessing. Third, they don't spend except resentfully, wishing they could keep every penny. Each of these reveals a heart that has no genuine connection to Allah. Prayer performed with laziness is prayer stripped of its soul. Charity given with resentment is charity stripped of its reward. When the internal state is this corrupt, the external acts become empty shells. You can go through all the right motions and still miss the point entirely.
Ayah 55
فَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ
So let not their wealth or their children impress you. Allāh only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers.
Don't be dazzled by their wealth or impressed by their many children — it's not what you think. Allah actually intends for these material blessings to become a source of punishment for them in this very life. Their wealth will keep them busy, stressed, and distracted from what actually matters. Their children will cause them grief and anxiety. And in the end, their souls will depart this world while they're still in a state of disbelief — which means all that wealth and all those children counted for absolutely nothing. This is a profound reframing: what looks like blessing from the outside can actually be a curse when it pulls you away from Allah. Prosperity without faith is just a comfortable road to ruin.
Ayah 56
وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ
And they swear by Allāh that they are from among you while they are not from among you; but they are a people who are afraid.
They swear by Allah that they're truly part of the Muslim community — they're with you, they insist. But they're not. They're liars, plain and simple. The only reason they stick around and put on this performance is fear. They're afraid of what would happen to them if their true beliefs were exposed — they'd lose the social protection that comes with being seen as Muslim in a Muslim-majority society. Their entire religious identity is a survival strategy, not a conviction. Think about how exhausting that must be — constantly performing a faith you don't feel, swearing oaths you know are false, terrified every day that someone might see through the mask.
Ayah 57
لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَـٰرَٰتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ
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.
If they could find any refuge — a fortress, a cave, a tunnel, anything — they would bolt toward it in a frantic rush. The imagery here is almost comical: these people are so desperate to escape the Muslim community that they'd dive into a hole in the ground if it meant getting away. They're physically present but emotionally and spiritually checked out, like a prisoner constantly scanning for escape routes. The word used for their rushing — "yajmahoon" — describes an uncontrollable, wild gallop, like a spooked horse. That's how deep their aversion to Islam really runs beneath the surface.
Ayah 58
وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَـٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ
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.
Among them are those who criticize you, O Prophet, about how the charity funds are distributed. If they get a share, they're perfectly happy and have no complaints. But the moment they're left out, they become furious. Their attitude toward charity reveals everything — it was never about justice or fairness for them, it was always about personal gain. When they benefited, the system was great. When they didn't, suddenly the Prophet was being unfair. You see this mentality everywhere today: people who are only loyal to a cause as long as they're personally benefiting from it, and who turn hostile the instant the benefit dries up.
Ayah 59
وَلَوْ أَنَّهُمْ رَضُوا۟ مَآ ءَاتَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ وَقَالُوا۟ حَسْبُنَا ٱللَّهُ سَيُؤْتِينَا ٱللَّهُ مِن فَضْلِهِۦ وَرَسُولُهُۥٓ إِنَّآ إِلَى ٱللَّهِ رَٰغِبُونَ
If only they had been satisfied with what Allāh and His Messenger gave them and said, "Sufficient for us is Allāh; Allāh will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward Allāh,"1 [it would have been better for them].
If only they had been content with what Allah and His Messenger gave them and said: "Allah is sufficient for us, He will provide for us from His bounty, and so will His Messenger — to Allah alone we direct our hopes." This verse describes the attitude they should have had but didn't. Real contentment comes from trusting Allah's distribution, even when you don't get what you wanted. The believer says: if I received something, alhamdulillah. If I didn't, Allah knows best and He'll provide through other channels. This mindset is the antidote to the entitlement and bitterness described in the previous verse — and it's available to anyone willing to genuinely trust Allah's wisdom.
Ayah 60
۞ إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَآءِ وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرِّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ ۖ فَرِيضَةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Zakāh expenditures are only for the poor and for the needy and for those employed for it1 and for bringing hearts together [for Islām] and for freeing captives [or slaves] and for those in debt and for the cause of Allāh and for the [stranded] traveler - an obligation [imposed] by Allāh. And Allāh is Knowing and Wise.
This verse lays down one of the most important rulings in Islamic law — the eight categories of people eligible to receive zakah. The poor (fuqara), the needy (masakeen), those employed to collect and distribute it, those whose hearts are being reconciled to Islam, freeing slaves, those in debt, those striving in Allah's cause, and the stranded traveler. Notice how precise and structured this is — it's not a vague "help people" instruction but a detailed policy framework. By listing these categories, Allah took the distribution of charity out of the realm of personal whim and made it a divinely ordained system. This was directly relevant to the hypocrites complaining about how the Prophet distributed funds — Allah is saying the rules come from Him, not from human preference.
Ayah 61
وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ ۚ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِّلَّذِينَ ءَامَنُوا۟ مِنكُمْ ۚ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ
And among them are those who abuse the Prophet and say, "He is an ear."1 Say, "[It is] an ear of goodness for you that believes in Allāh and believes the believers and [is] a mercy to those who believe among you." And those who abuse the Messenger of Allāh - for them is a painful punishment.
Some of the hypocrites would mock the Prophet behind his back and then say dismissively: "He's all ears — he believes whatever anyone tells him." They thought his willingness to listen to people and give them the benefit of the doubt was a weakness. But Allah reframes it beautifully: yes, he is an ear — an ear of goodness for you. He believes in Allah, trusts the sincere believers, and is a mercy to those who truly believe. His openness and compassion aren't naivety — they're prophetic character. And then comes the warning: those who hurt the Messenger of Allah will face a painful punishment. Mocking the Prophet wasn't just bad manners; it was an act that carried eternal consequences.
Ayah 62
يَحْلِفُونَ بِٱللَّهِ لَكُمْ لِيُرْضُوكُمْ وَٱللَّهُ وَرَسُولُهُۥٓ أَحَقُّ أَن يُرْضُوهُ إِن كَانُوا۟ مُؤْمِنِينَ
They swear by Allāh to you [Muslims] to satisfy you. But Allāh and His Messenger are more worthy for them to satisfy,1 if they were to be believers.
They swear by Allah to the believers just to keep everyone happy — to smooth things over and avoid conflict. But here's the thing: if they were truly believers, they would know that pleasing Allah and His Messenger should take priority over pleasing anyone else. The verse asks a pointed question: whose approval are you really chasing? Because Allah and His Messenger have more right to be pleased than any human being. This is a universal principle — when you find yourself bending the truth or compromising your values just to keep people comfortable, you need to ask yourself whose approval actually matters in the long run.
Ayah 63
أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدًا فِيهَا ۚ ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ
Do they not know that whoever opposes Allāh and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.
Don't they realize what's at stake? Whoever opposes Allah and His Messenger — the destination is the Fire of Hell, where they'll remain forever. That is the ultimate, tremendous disgrace. The verse asks this almost incredulously, as if to say: how can you be playing these games when eternal Hellfire is on the table? The word "disgrace" — khizy — is significant because the hypocrites were obsessed with social standing and reputation. They were willing to lie and scheme to avoid temporary embarrassment, not realizing they were signing up for the most permanent and public humiliation imaginable. The disgrace of the Hereafter will make every earthly embarrassment look like nothing.
Ayah 64
يَحْذَرُ ٱلْمُنَـٰفِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُم بِمَا فِى قُلُوبِهِمْ ۚ قُلِ ٱسْتَهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْرِجٌ مَّا تَحْذَرُونَ
The hypocrites are apprehensive lest a sūrah be revealed about them, informing them of1 what is in their hearts. Say, "Mock [as you wish]; indeed, Allāh will expose that which you fear."
The hypocrites live in constant fear that a surah will be revealed exposing exactly what's in their hearts. And honestly, that fear was well-founded — because that's exactly what was happening throughout Surah At-Tawbah, which is sometimes called "The Exposer" (al-Fadihah) for how thoroughly it stripped the hypocrites bare. The Prophet is told to say: go ahead and mock all you want, because Allah will bring forth exactly what you're afraid of. There's something deeply ironic about people who claim to not believe in revelation being terrified that a revelation will come about them. Their fear itself was proof that deep down, they knew the Quran was real — they just didn't want to submit to it.
Ayah 65
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَـٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ
And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allāh and His verses and His Messenger that you were mocking?"
And when you confront them about what they said, they immediately backpedal: "Oh, we were just joking around, just making conversation, passing the time on the road." This reportedly happened during the Tabuk expedition when some hypocrites mocked the Prophet and the Quran to entertain themselves on the long march. The Prophet is told to respond with a devastating question: was it Allah, His verses, and His Messenger that you were making fun of? There is no such thing as "just joking" when it comes to mocking the core of the faith. Humor doesn't get a special exemption — if the target of your joke is Allah, His Book, or His Prophet, you've crossed a line that no amount of "I was just kidding" can undo.
Ayah 66
لَا تَعْتَذِرُوا۟ قَدْ كَفَرْتُم بَعْدَ إِيمَـٰنِكُمْ ۚ إِن نَّعْفُ عَن طَآئِفَةٍ مِّنكُمْ نُعَذِّبْ طَآئِفَةًۢ بِأَنَّهُمْ كَانُوا۟ مُجْرِمِينَ
Make no excuse; you have disbelieved [i.e., rejected faith] after your belief. If We pardon one faction of you - We will punish another faction because they were criminals.
Don't bother making excuses — you have disbelieved after having believed. This is the verdict, and it's final. Their mockery wasn't a slip of the tongue; it was a window into what was really in their hearts. The verse then offers a conditional distinction: if Allah pardons some of them — perhaps those who genuinely repented afterward — He will still punish others, because they were truly criminal in their mockery and never looked back. This ending is both terrifying and merciful: terrifying because it shows that mockery of the faith can nullify a person's belief entirely, but merciful because even after such a serious sin, the door to repentance isn't completely shut. Allah is giving them one last chance to come back — but they have to mean it this time.
Ayah 67
ٱلْمُنَـٰفِقُونَ وَٱلْمُنَـٰفِقَـٰتُ بَعْضُهُم مِّنۢ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمُنكَرِ وَيَنْهَوْنَ عَنِ ٱلْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ ۗ إِنَّ ٱلْمُنَـٰفِقِينَ هُمُ ٱلْفَـٰسِقُونَ
The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands.1 They have forgotten Allāh, so He has forgotten them [accordingly]. Indeed, the hypocrites - it is they who are the defiantly disobedient.
Here Allah draws a devastating portrait of the hypocrite community — both men and women — and it's essentially a mirror image of everything believers should be. They encourage what's wrong, discourage what's right, and they're tight-fisted when it comes to spending in Allah's cause. Notice that phrase 'they forget Allah, so He has forgotten them' — it's not that Allah literally forgets, but rather He treats them as though they're forgotten, withdrawing His mercy and guidance. They chose to ignore Allah, so Allah left them to their own devices. This is one of the Quran's most chilling descriptions of spiritual cause and effect.
Ayah 68
وَعَدَ ٱللَّهُ ٱلْمُنَـٰفِقِينَ وَٱلْمُنَـٰفِقَـٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَـٰلِدِينَ فِيهَا ۚ هِىَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ ٱللَّهُ ۖ وَلَهُمْ عَذَابٌ مُّقِيمٌ
Allāh 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 Allāh has cursed them, and for them is an enduring punishment.
The sentence is now passed — Allah promises the hypocrite men and women, along with outright disbelievers, the Fire of Hell as a permanent residence. Notice how hypocrites and disbelievers are grouped together here, which tells you something about how seriously Allah takes the act of pretending to believe while secretly undermining the community from within. The phrase 'it is sufficient for them' is almost darkly understated — as if to say, that's all they'll ever need or get. And on top of the Fire, there's Allah's curse and an enduring punishment. There's no appeals court, no loophole, no plea deal for those who die in this state.
Ayah 69
كَٱلَّذِينَ مِن قَبْلِكُمْ كَانُوٓا۟ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَٰلًا وَأَوْلَـٰدًا فَٱسْتَمْتَعُوا۟ بِخَلَـٰقِهِمْ فَٱسْتَمْتَعْتُم بِخَلَـٰقِكُمْ كَمَا ٱسْتَمْتَعَ ٱلَّذِينَ مِن قَبْلِكُم بِخَلَـٰقِهِمْ وَخُضْتُمْ كَٱلَّذِى خَاضُوٓا۟ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ
[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.
This verse hits different because it's speaking directly to the hypocrites of Madinah, telling them they're just recycling the same mistakes of destroyed nations before them. Those earlier peoples were stronger, wealthier, had more children — and none of it saved them. They enjoyed their temporary share of worldly pleasure and then it was over. The Quran is saying: you're doing the exact same thing, indulging in the same distractions, making the same bets on this world over the next. It's like watching someone repeat a failed experiment and expecting different results. Their deeds become worthless — in this world and the next — because they were never rooted in sincere faith.
Ayah 70
أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَـٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَـٰتِ ۚ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
Has there not reached them the news of those before them - the people of Noah and [the tribes of] ʿAad and Thamūd and the people of Abraham and the companions [i.e., dwellers] of Madyan and the towns overturned?1 Their messengers came to them with clear proofs. And Allāh would never have wronged them, but they were wronging themselves.
Now Allah rolls out the historical evidence — the people of Nuh, Aad, Thamud, the people of Ibrahim, the companions of Madyan, and the 'overturned towns' which refers to the cities of Lut's people. Every single one of these civilizations received clear messengers with undeniable proofs, and every single one chose to reject the message. The key line at the end is crucial — Allah didn't wrong any of them. They wronged themselves. This is a recurring Quranic principle that puts full moral responsibility on the human being. It's also a not-so-subtle warning to the hypocrites in Madinah: you know what happened to those who came before you, so what exactly makes you think you're the exception?
Ayah 71
وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَـٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَـٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
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 zakāh and obey Allāh and His Messenger. Those - Allāh will have mercy upon them. Indeed, Allāh is Exalted in Might and Wise.
After that bleak portrait of hypocrites in verse 67, this verse flips the script entirely and shows you what the believing community looks like — and the contrast is breathtaking. Believing men and women are allies and protectors of one another. Where hypocrites enjoin wrong, believers enjoin right. Where hypocrites close their fists, believers establish prayer and give zakah. Where hypocrites forget Allah, believers obey Allah and His Messenger. This verse is also significant because it establishes men and women as spiritual partners and moral equals in the community — both have the same obligations and the same rewards. Allah promises His mercy for these people, and He is All-Mighty enough to deliver on that promise and All-Wise in how He distributes it.
Ayah 72
وَعَدَ ٱللَّهُ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا وَمَسَـٰكِنَ طَيِّبَةً فِى جَنَّـٰتِ عَدْنٍ ۚ وَرِضْوَٰنٌ مِّنَ ٱللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
Allāh 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 Allāh is greater. It is that which is the great attainment.
Here's the reward for the believers described in the previous verse — gardens with rivers flowing beneath them, eternal residence, and blessed dwellings in Gardens of everlasting bliss. But then comes the line that elevates everything: 'the pleasure of Allah is greater.' Think about that for a moment. All of Paradise with its unimaginable beauty and comfort is being described, and yet the greatest thing you could ever receive is simply knowing that Allah is pleased with you. That's the real success — not the rivers or the mansions, but the divine approval behind them. This is what the scholars call 'the greater pleasure' — ridwan Allah al-akbar — and it's considered the highest reward in all of Paradise.
Ayah 73
يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.
This is a direct command to the Prophet — strive against both the disbelievers and the hypocrites and be firm with them. The striving against disbelievers could involve military defense when necessary, while the striving against hypocrites was primarily through argument, evidence, and social accountability since they outwardly claimed Islam. The Prophet was naturally inclined toward gentleness and patience — which is a virtue — but Allah is telling him that there are times when sternness is required, especially with those actively working to undermine the Muslim community from within. The verse ends with a reminder of their ultimate destination: Hell. Sometimes leadership requires difficult confrontations, and this verse makes clear that being 'nice' to people who are sabotaging the cause is not a virtue.
Ayah 74
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 خَيْرًا لَّهُمْ ۖ وَإِن يَتَوَلَّوْا۟ يُعَذِّبْهُمُ ٱللَّهُ عَذَابًا أَلِيمًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۚ وَمَا لَهُمْ فِى ٱلْأَرْضِ مِن وَلِىٍّ وَلَا نَصِيرٍ
They swear by Allāh that they did not say [anything against the Prophet (ﷺ)] while they had said the word of disbelief and disbelieved after their [pretense of] Islām and planned that which they were not to attain.1 And they were not resentful except [for the fact] that Allāh and His Messenger had enriched them of His bounty.2 So if they repent, it is better for them; but if they turn away, Allāh 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.
This verse pulls back the curtain on what the hypocrites were actually doing — they swore by Allah they hadn't said anything blasphemous, but they absolutely had. They uttered words of disbelief after claiming to be Muslim, and they plotted schemes they could never pull off. And here's the painful irony — they weren't even resentful because they'd been wronged. They were resentful because Allah and His Messenger had enriched them through Islam's success. Some scholars connect this to a specific incident where a hypocrite made derogatory comments about the Prophet during the expedition to Tabuk, then denied it when confronted. The door to repentance is still held open — 'if they repent, it is better for them' — but the warning is severe if they refuse. No protector, no helper, no escape route anywhere on earth.
Ayah 75
۞ وَمِنْهُم مَّنْ عَـٰهَدَ ٱللَّهَ لَئِنْ ءَاتَىٰنَا مِن فَضْلِهِۦ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّـٰلِحِينَ
And among them are those who made a covenant with Allāh, [saying], "If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous."
Now we get a specific case study of hypocrisy in action. Some among them made a direct covenant with Allah — basically a personal vow — saying if Allah gives us wealth, we'll be generous and righteous. Many scholars connect this to Tha'laba ibn Hatib, who reportedly begged the Prophet to pray for him to become wealthy, promising he'd give everyone their due rights and be the most charitable person around. It's a scene many of us can relate to on some level — how many times have we bargained with Allah in moments of need, promising to be better if only He'd grant us what we want? The sincerity of such promises gets tested the moment the blessing actually arrives.
Ayah 76
فَلَمَّآ ءَاتَىٰهُم مِّن فَضْلِهِۦ بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ
But when He gave them from His bounty, they were stingy with it and turned away while they refused.
And there's your answer — the moment Allah gave them what they asked for, they became stingy and turned away. The very wealth they begged for became the thing that pulled them from their promise. In the case of Tha'laba, tradition holds that when he became wealthy, he refused to pay zakah, calling it a tax or a burden. This is such a deeply human failure — we think we know how we'd behave with blessings, but wealth has a way of changing people's priorities almost overnight. The verse captures that turning away with vivid economy: they became tight-fisted, they turned their backs, and they were utterly averse to fulfilling their vow.
Ayah 77
فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ
So He penalized them with hypocrisy in their hearts until the Day they will meet Him - because they failed Allāh in what they promised Him and because they [habitually] used to lie.
Here's the consequence, and it's terrifying — Allah penalized them with hypocrisy lodged permanently in their hearts until the Day they meet Him. This means their broken promise didn't just result in a one-time sin; it fundamentally altered their spiritual state. Hypocrisy became embedded in their hearts like a disease with no cure. The reason is twofold: they broke their covenant with Allah, and they were habitual liars. There's a profound lesson here about how our actions shape our inner reality — break enough promises to Allah, tell enough lies, and eventually dishonesty becomes your default setting. You don't just commit hypocrisy; you become a hypocrite.
Ayah 78
أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّـٰمُ ٱلْغُيُوبِ
Did they not know that Allāh knows their secrets and their private conversations and that Allāh is the Knower of the unseen?
This is Allah essentially asking: did they really think they could hide anything from Him? He knows their secrets — the ones they keep to themselves — and their secret conversations — the ones they whisper among each other. Allah is the All-Knower of the unseen, meaning nothing escapes His awareness, not a private thought, not a hushed conversation in a dark room. For the hypocrites who thought they could play both sides — smiling at the Muslims in public while mocking them in private — this verse strips away every illusion of secrecy. It's a reminder for all of us, really: the audience that matters most never looks away.
Ayah 79
ٱلَّذِينَ يَلْمِزُونَ ٱلْمُطَّوِّعِينَ مِنَ ٱلْمُؤْمِنِينَ فِى ٱلصَّدَقَـٰتِ وَٱلَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ ۙ سَخِرَ ٱللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
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 - Allāh will ridicule them, and they will have a painful punishment.
This verse addresses a particularly ugly behavior among the hypocrites — they mocked the believers' charitable giving no matter what. If someone gave generously, they'd say he's just showing off. If someone could only afford to give a tiny amount — literally the fruits of his manual labor — they'd laugh at how little it was. Historically, this refers to when wealthy companions like Abdur-Rahman ibn Awf gave large sums and were accused of showing off, while a poor companion named Abu Aqil brought just a small measure of dates — everything he had — and was ridiculed for it. The response from Allah is devastating: He will ridicule them. When the Creator of the universe turns your own weapon back on you, that's not a position you want to be in.
Ayah 80
ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ
Ask forgiveness for them, [O Muḥammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allāh forgive them. That is because they disbelieved in Allāh and His Messenger, and Allāh does not guide the defiantly disobedient people.
This verse came down in the context of the Prophet's compassionate nature — he would even seek forgiveness for those who didn't deserve it, hoping they might be guided. But Allah tells him plainly: even if you ask forgiveness for them seventy times, Allah will never forgive them. The 'seventy' here is understood by scholars as an expression of emphasis rather than a literal number — meaning no amount of intercession will help. The reason is clear: they disbelieved in Allah and His Messenger. This verse became critically important later when Abdullah ibn Ubayy — the chief of the hypocrites — died and the Prophet initially prayed over him, before verse 84 came to definitively prohibit it. It teaches us that there are limits to intercession when someone has firmly chosen disbelief.
Ayah 81
فَرِحَ ٱلْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَـٰفَ رَسُولِ ٱللَّهِ وَكَرِهُوٓا۟ أَن يُجَـٰهِدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَقَالُوا۟ لَا تَنفِرُوا۟ فِى ٱلْحَرِّ ۗ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا ۚ لَّوْ كَانُوا۟ يَفْقَهُونَ
Those who remained behind1 rejoiced in their staying [at home] after [the departure of] the Messenger of Allāh and disliked to strive with their wealth and their lives in the cause of Allāh and said, "Do not go forth in the heat." Say, "The fire of Hell is more intense in heat" - if they would but understand.
Now we're fully in Tabuk territory — the expedition that became the ultimate litmus test for sincerity. Those who stayed behind were actually happy about not going, and they hated the idea of striving with their wealth and lives in Allah's cause. Their excuse was almost comically weak: 'Don't go out in the heat.' The Tabuk expedition took place during an extremely hot summer, the harvest season in Madinah, and the distance was enormous — all of which made it genuinely difficult. But Allah's response cuts right through their complaint: 'The Fire of Hell is more intense in heat.' If you're worried about a little desert sun, maybe think about what's waiting on the other side. It's a devastating one-liner that puts every worldly discomfort into eternal perspective.
Ayah 82
فَلْيَضْحَكُوا۟ قَلِيلًا وَلْيَبْكُوا۟ كَثِيرًا جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ
So let them laugh a little and [then] weep much as recompense for what they used to earn.
Short, sharp, and haunting — let them laugh a little now, because they'll be weeping for a very long time. The 'little' laughter refers to whatever fleeting enjoyment they get from dodging their responsibilities and staying comfortable in Madinah while the believers endure hardship at Tabuk. The 'much weeping' is what awaits them in the Hereafter as recompense for what they earned through their hypocrisy. There's an almost poetic justice in the proportions — a little laughter traded for endless tears. It's the Quran's way of saying that every shortcut taken at the expense of your faith has a cost that far exceeds whatever temporary comfort it bought you.
Ayah 83
فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٍ مِّنْهُمْ فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًا وَلَن تُقَـٰتِلُوا۟ مَعِىَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍ فَٱقْعُدُوا۟ مَعَ ٱلْخَـٰلِفِينَ
If Allāh 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."
When the Prophet returns from Tabuk, those who stayed behind will inevitably come asking permission to join the next expedition — wanting to look like loyal Muslims again now that the hard part is over. Allah instructs the Prophet to tell them flatly: you will never come out with me again, and you will never fight alongside me against any enemy. You chose to sit it out the first time, so go sit with the others who stay behind. This is a serious social and spiritual consequence — being permanently excluded from participating in the community's most important collective efforts. It's not just punishment; it's a natural result of their choice. When you opt out at the critical moment, you lose the right to opt back in when it's convenient.
Ayah 84
وَلَا تُصَلِّ عَلَىٰٓ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِۦٓ ۖ إِنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَمَاتُوا۟ وَهُمْ فَـٰسِقُونَ
And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allāh and His Messenger and died while they were defiantly disobedient.
This is one of the most consequential verses in the Quran regarding the treatment of those who die as hypocrites and disbelievers. The Prophet is told never to pray the funeral prayer over any of them and never to stand at their grave. The background is deeply personal — when Abdullah ibn Ubayy, the arch-hypocrite of Madinah, died, his son (who was a sincere believer) asked the Prophet to lead his father's funeral prayer. The Prophet initially did so out of compassion and respect for the son, but this verse came down to establish a permanent ruling. It teaches that the janazah prayer is an intercession before Allah, and interceding for someone who chose disbelief and died upon it serves no purpose. The principle is clear: dying in a state of deliberate disobedience to Allah and His Messenger places a person beyond the reach of others' prayers.
Ayah 85
وَلَا تُعْجِبْكَ أَمْوَٰلُهُمْ وَأَوْلَـٰدُهُمْ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِى ٱلدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـٰفِرُونَ
And let not their wealth and their children impress you. Allāh only intends to punish them through them in this world and that their souls should depart [at death] while they are disbelievers.
Don't be impressed by their wealth and their children — Allah repeats this warning from earlier in the surah because it bears repeating. The things that look like blessings from the outside are actually instruments of their punishment in this world, keeping them busy, distracted, and attached to a life that will end with their souls departing in a state of disbelief. It's a complete inversion of how we normally see prosperity — what looks like success is actually a slow spiritual drowning. Their wealth doesn't bring them closer to Allah; it pulls them further away. And when death finally comes, they'll leave it all behind with nothing to show for it in the Hereafter.
Ayah 86
وَإِذَآ أُنزِلَتْ سُورَةٌ أَنْ ءَامِنُوا۟ بِٱللَّهِ وَجَـٰهِدُوا۟ مَعَ رَسُولِهِ ٱسْتَـْٔذَنَكَ أُو۟لُوا۟ ٱلطَّوْلِ مِنْهُمْ وَقَالُوا۟ ذَرْنَا نَكُن مَّعَ ٱلْقَـٰعِدِينَ
And when a sūrah was revealed [enjoining them] to believe in Allāh 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]."
Every time a surah was revealed calling people to believe in Allah and strive alongside His Messenger, the wealthy hypocrites would immediately seek an exemption. 'Leave us to be with those who sit' — they wanted to stay home with the women, children, and elderly who had legitimate excuses. The fact that it was specifically the wealthy ones requesting this is telling — they had the most means to contribute and the most to lose by going. Wealth became their anchor, keeping them rooted in comfort while others sacrificed. This pattern repeats throughout history: those with the most resources to give are often the most reluctant to give them, while those with almost nothing step forward first.
Ayah 87
رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ
They were satisfied to be with those who stay behind, and their hearts were sealed over, so they do not understand.
They were content — even pleased — to be grouped with those who stay behind, the ones with legitimate excuses like the elderly and the ill. But unlike those people, the hypocrites had no valid reason except cowardice and weak faith. And here's the spiritual consequence: their hearts were sealed. When you repeatedly choose comfort over conviction, ease over effort, there comes a point where your heart loses its capacity to understand and respond to truth. The sealing isn't arbitrary — it's the culmination of every choice they made to turn away. They can no longer comprehend what faith actually demands because they've numbed themselves to it completely.
Ayah 88
لَـٰكِنِ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ جَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ وَأُو۟لَـٰٓئِكَ لَهُمُ ٱلْخَيْرَٰتُ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
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.
After all those verses about the hypocrites and their failures, the surah pivots to a beautiful contrast — the Messenger and those who truly believed strove with everything they had, their wealth and their lives, holding nothing back. For them are all good things in this world and the next, and they are the truly successful ones. This is the Quran's way of closing the comparison that began back in verse 67: hypocrites versus believers, those who sat versus those who stood, those who clutched their wealth versus those who spent it freely. The word 'successful' here — al-muflihun — carries the meaning of ultimate, permanent triumph. After twenty-plus verses exposing the hollowness of hypocrisy, this verse reminds you what genuine faith looks like and what it earns.
Ayah 89
أَعَدَّ ٱللَّهُ لَهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
Allāh has prepared for them gardens beneath which rivers flow, wherein they will abide eternally. That is the great attainment.
After the previous verses described those who lagged behind, this ayah flips the script to show what the sincere believers earn — Gardens beneath which rivers flow, where they'll live forever. This is Allah's promise to those who genuinely committed themselves to His cause. The phrase 'the great success' isn't just a nice compliment — it's the Quran's way of saying this is the ultimate win, the one that makes every worldly achievement look trivial by comparison. Think about it: every success we chase in this life is temporary, but this one is eternal. It's a powerful motivator placed right after the warning to hypocrites, as if to say — look what you're missing out on by faking it.
Ayah 90
وَجَآءَ ٱلْمُعَذِّرُونَ مِنَ ٱلْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ ٱلَّذِينَ كَذَبُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ سَيُصِيبُ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ
And those with excuses among the bedouins came to be permitted [to remain], and they who had lied1 to Allāh and His Messenger sat [at home]. There will strike those who disbelieved among them a painful punishment.
Now the scene shifts to the Bedouin Arabs living around Madinah who came with excuses to get out of joining the Tabuk expedition. Some at least had the decency to show up and ask for exemption, but others — the ones who lied to Allah and His Messenger — just sat at home without even bothering. That distinction matters: making an excuse is one thing, but flat-out lying about your commitment to God is a whole different level of dishonesty. The verse ends with a stark warning — a painful punishment awaits those among them who disbelieved. This was a real sorting moment in early Muslim history, where the Tabuk campaign exposed who was genuine and who was just going through the motions.
Ayah 91
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
There is not upon the weak or upon the ill or upon those who do not find anything to spend any discomfort [i.e., guilt] when they are sincere to Allāh and His Messenger. There is not upon the doers of good any cause [for blame]. And Allāh is Forgiving and Merciful.
Here's where the Quran shows its incredible sense of justice and compassion — there is absolutely no blame on those who are physically weak, sick, or too poor to contribute, as long as they are sincere to Allah and His Messenger. You can't fight if you literally can't walk. You can't fund an expedition if you have nothing to give. Allah doesn't burden anyone beyond their capacity, and this verse makes that crystal clear. The key qualifier is sincerity — if your heart is in the right place and you would have contributed if you could, then you're in the clear. This is such an important principle even today: Islam judges you by your genuine intention and actual capacity, not by some impossible standard that ignores your circumstances.
Ayah 92
وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا۟ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُوا۟ مَا يُنفِقُونَ
Nor [is there blame] upon those who, when they came to you for you to take them along, you said, "I can find nothing upon which to carry you."1 They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cause of Allāh].
This is one of the most emotionally stirring verses in the entire Quran. A group of Companions — often identified as the 'weepers' — came to the Prophet asking him to provide them with mounts so they could join the Tabuk expedition. When he told them he had nothing to carry them on, they turned away with tears streaming down their faces, heartbroken that they couldn't afford to participate. Let that image sink in: these men weren't crying because they had to go to war — they were crying because they couldn't. Their poverty physically prevented them from joining the cause they believed in with every fiber of their being. It's a beautiful and humbling portrait of what real faith looks like — not reluctant obligation, but desperate longing to serve. Tradition names figures like Abu Musa al-Ash'ari and others among this group, and the Prophet reportedly found mounts for some of them after this incident.
Ayah 93
۞ إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَسْتَـْٔذِنُونَكَ وَهُمْ أَغْنِيَآءُ ۚ رَضُوا۟ بِأَن يَكُونُوا۟ مَعَ ٱلْخَوَالِفِ وَطَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ
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 Allāh has sealed over their hearts, so they do not know.
Now contrast those weeping believers with this group — people who asked for exemption from Tabuk even though they were wealthy and perfectly capable of going. They had the resources, the health, and the ability, but they chose comfort over commitment. The verse says they were content to stay behind with the women, children, and those with legitimate excuses — and that Allah sealed their hearts so they don't truly understand what they're missing. That's the real tragedy here: when you repeatedly choose ease over duty, eventually your heart loses the ability to even recognize what matters. It's a spiritual numbness that sets in gradually, and this verse warns us that wealth without purpose can become a trap rather than a blessing.
Ayah 94
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
They will make excuses to you when you have returned to them. Say, "Make no excuse - never will we believe you. Allāh has already informed us of your news [i.e., affair]. And Allāh will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed,1 and He will inform you of what you used to do."
The Prophet is returning to Madinah from Tabuk, and the hypocrites are already rehearsing their excuses. But Allah tells Muhammad — don't even entertain their explanations, because We've already told you the truth about them. This must have been an awkward homecoming — imagine being one of those people, crafting your elaborate excuse, only to find out that the Prophet already knows you're lying. The verse ends with a sobering reminder that everyone will ultimately stand before Allah, the Knower of the seen and unseen, Who will lay bare everything they used to do. There's no fooling the One who knows what's in your heart before you even form the thought.
Ayah 95
سَيَحْلِفُونَ بِٱللَّهِ لَكُمْ إِذَا ٱنقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا۟ عَنْهُمْ ۖ فَأَعْرِضُوا۟ عَنْهُمْ ۖ إِنَّهُمْ رِجْسٌ ۖ وَمَأْوَىٰهُمْ جَهَنَّمُ جَزَآءًۢ بِمَا كَانُوا۟ يَكْسِبُونَ
They will swear by Allāh 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.
The hypocrites take it up a notch — they'll swear by Allah Himself that they had valid reasons for staying behind, hoping the Prophet will just let it go and move on. And remarkably, the Quran actually tells Muhammad to turn away from them — not because their behavior is acceptable, but because they're so spiritually polluted that engaging with them further is pointless. The word used is 'rijs' — impure, filthy — referring to their spiritual state, not their physical bodies. Their final destination is Hell, which the verse describes as a fitting recompense for what they earned through their hypocrisy. Sometimes the most powerful response to deception is simply walking away and letting consequences do the talking.
Ayah 96
يَحْلِفُونَ لَكُمْ لِتَرْضَوْا۟ عَنْهُمْ ۖ فَإِن تَرْضَوْا۟ عَنْهُمْ فَإِنَّ ٱللَّهَ لَا يَرْضَىٰ عَنِ ٱلْقَوْمِ ٱلْفَـٰسِقِينَ
They swear to you so that you might be satisfied with them. But if you should be satisfied with them - indeed, Allāh is not satisfied with a defiantly disobedient people.
This verse delivers a devastating psychological blow to the hypocrites. They'll swear oaths and put on performances trying to make the Prophet happy with them — and they might even succeed in getting a social pass from him. But here's the catch: even if Muhammad were pleased with them, it wouldn't matter one bit, because Allah is not pleased with people who are defiantly disobedient. That's a profound distinction between human approval and divine approval. In our own lives, we sometimes chase validation from people — bosses, friends, social media audiences — while ignoring whether our actions actually please God. This verse is a wake-up call that the only approval that ultimately counts is Allah's.
Ayah 97
ٱلْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا۟ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allāh has revealed to His Messenger. And Allāh is Knowing and Wise.
This verse makes a general observation about the Bedouin Arabs of the Arabian Peninsula — that they tended to be stronger in disbelief and hypocrisy, and less likely to understand the boundaries of what Allah revealed. This isn't a blanket condemnation of all Bedouins — the Quran will praise sincere Bedouin believers in just two verses — but rather a sociological observation. Living far from Madinah, away from the Prophet's teaching circles and the community of believers, many Bedouins had limited exposure to the deeper meanings of revelation. It's a reminder that environment and education matter enormously in shaping faith. If you're isolated from knowledge and community, you're more vulnerable to misunderstanding religion or treating it superficially. Allah closes by reminding us that He is All-Knowing and All-Wise in making these distinctions.
Ayah 98
وَمِنَ ٱلْأَعْرَابِ مَن يَتَّخِذُ مَا يُنفِقُ مَغْرَمًا وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآئِرَ ۚ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
And among the bedouins are some who consider what they spend as a loss1 and await for you turns of misfortune. Upon them will be a misfortune of evil. And Allāh is Hearing and Knowing.
Among the Bedouins were those who saw any contribution to the Muslim community — whether zakah or charitable spending — as a financial loss, like a tax they resented paying. They didn't give out of love or devotion; they gave grudgingly while secretly hoping misfortune would strike the Muslims so they could get out of their obligations. The verse says the 'turn of evil' will come back around on them instead. This is a timeless portrait of someone who practices religion purely as a transactional burden — always calculating what it costs them, never seeing what it gives them. We all know people like this, and honestly, we should check ourselves too: do we give with open hearts, or do we mentally file our charity under 'losses' on some internal spreadsheet?
Ayah 99
وَمِنَ ٱلْأَعْرَابِ مَن يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَيَتَّخِذُ مَا يُنفِقُ قُرُبَـٰتٍ عِندَ ٱللَّهِ وَصَلَوَٰتِ ٱلرَّسُولِ ۚ أَلَآ إِنَّهَا قُرْبَةٌ لَّهُمْ ۚ سَيُدْخِلُهُمُ ٱللَّهُ فِى رَحْمَتِهِۦٓ ۗ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
But among the bedouins are some who believe in Allāh and the Last Day and consider what they spend as means of nearness to Allāh and of [obtaining] invocations of the Messenger. Unquestionably, it is a means of nearness for them. Allāh will admit them to His mercy. Indeed, Allāh is Forgiving and Merciful.
And here's the beautiful counterbalance — among those same Bedouin communities, there were genuine believers who saw every dirham they spent in Allah's cause as a means of drawing closer to Him and earning the Prophet's prayers. The verse affirms their perspective: yes, it truly is a means of nearness to Allah. He will admit them into His mercy, and He is Oft-Forgiving, Most Merciful. This juxtaposition between verses 98 and 99 is the Quran at its most nuanced — never painting an entire group with one brush, always acknowledging that within any community there are those who are sincere and those who are not. Your tribal affiliation or social background doesn't determine your spiritual worth; your heart does.
Ayah 100
وَٱلسَّـٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَـٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّـٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
And the first forerunners [in the faith] among the Muhājireen1 and the Anṣār2 and those who followed them with good conduct - Allāh 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.
This is one of the most celebrated verses in the Quran — a divine certificate of honor for the earliest Muslims. The 'forerunners' — the first among the Muhajiroon who emigrated from Makkah and the Ansar who supported them in Madinah — along with those who followed them in righteousness, all receive Allah's pleasure. And the feeling is mutual: they are pleased with Him and He is pleased with them. Gardens with rivers flowing beneath them, eternal residence, the ultimate success. This verse is foundational in Islamic theology because it establishes the extraordinary rank of the Companions, particularly those who sacrificed everything in the earliest, most dangerous days of Islam. It also opens the door for later generations — 'those who followed them in excellence' — meaning you and I can aspire to walk that path too.
Ayah 101
وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَـٰفِقُونَ ۖ وَمِنْ أَهْلِ ٱلْمَدِينَةِ ۖ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ
And among those around you of the bedouins are hypocrites, and [also] from the people of Madīnah. They have persisted in hypocrisy. You, [O Muḥammad], 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.
Back to the uncomfortable reality in Madinah — even among the people living right next to the Prophet, there were hypocrites so skilled at their deception that even Muhammad couldn't identify them all. The Quran says 'you do not know them — We know them.' That's both reassuring and terrifying: reassuring because Allah has perfect knowledge of every hidden intention, and terrifying because no one can hide from that knowledge. These hypocrites will be punished twice — scholars differ on what this means, perhaps once in this world through exposure or hardship and again in the grave, before being returned to a greater punishment in the Hereafter. The fact that hypocrisy could flourish even in the Prophet's own city tells us that no community is immune to it, and that sincerity is something we must constantly cultivate.
Ayah 102
وَءَاخَرُونَ ٱعْتَرَفُوا۟ بِذُنُوبِهِمْ خَلَطُوا۟ عَمَلًا صَـٰلِحًا وَءَاخَرَ سَيِّئًا عَسَى ٱللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
And [there are] others who have acknowledged their sins. They had mixed [i.e., polluted] a righteous deed with another that was bad.1 Perhaps Allāh will turn to them in forgiveness. Indeed, Allāh is Forgiving and Merciful.
Now the Quran turns to a more hopeful category — people who openly acknowledged their sins. These were Companions who had mixed righteous deeds with bad ones, specifically some who stayed behind from Tabuk and later realized their mistake. Tradition tells us that figures like Abu Lubabah and others actually tied themselves to pillars in the Prophet's mosque in remorse, refusing to untie themselves until Allah accepted their repentance. The verse offers them hope: 'Perhaps Allah will turn to them in mercy.' That word 'perhaps' isn't expressing doubt about Allah's mercy — it's expressing the appropriate humility a sinner should feel. The lesson is powerful: messing up doesn't make you a hypocrite if you own it honestly. The difference between a hypocrite and a sincere believer who sins is that the believer acknowledges the wrong and seeks forgiveness.
Ayah 103
خُذْ مِنْ أَمْوَٰلِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَوٰتَكَ سَكَنٌ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
Take, [O Muḥammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allāh's blessings] upon them. Indeed, your invocations are reassurance for them. And Allāh is Hearing and Knowing.
This is the foundational verse for zakah and charitable giving in Islam — Allah commands the Prophet to take from their wealth a charity that purifies them and causes them to grow spiritually. The Arabic word 'zakah' itself carries both meanings: purification and growth. When you give away a portion of your wealth, it cleanses your heart from greed and attachment, while simultaneously increasing the blessing in what remains. The Prophet is also told to pray for them, because his prayers bring tranquility and reassurance to their hearts. There's something deeply human about this — we all need that reassurance when we give, that sense that our sacrifice matters and is seen. Today, this principle extends beyond money: any sincere giving — of time, skill, or compassion — purifies the giver as much as it helps the receiver.
Ayah 104
أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ وَيَأْخُذُ ٱلصَّدَقَـٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
Do they not know that it is Allāh who accepts repentance from His servants and receives charities and that it is Allāh who is the Accepting of Repentance,1 the Merciful?
A gentle rhetorical question — don't they know that Allah is the One who accepts repentance from His servants and receives their charities? The repetition of Allah being 'the Acceptor of repentance, the Most Merciful' is deliberate and comforting. It's as if Allah is saying: why are you hesitating to repent and give? I'm right here, ready to accept. This verse dismantles the despair that sometimes creeps into a sinner's heart — the feeling that you've gone too far, that God couldn't possibly forgive you. The Quran's answer is unequivocal: He not only can forgive you, He wants to. Your repentance isn't a burden on Him; it's something He actively receives and honors.
Ayah 105
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
And say, "Do [as you will], for Allāh 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."
This verse is both an encouragement and a warning: go ahead and act, because Allah, His Messenger, and the believers are all watching. Your deeds aren't performed in a vacuum — they have witnesses both seen and unseen. Eventually, you'll be returned to the One who knows everything hidden and apparent, and He'll inform you of everything you did. For the sincere, this is motivating — every good deed is noticed and recorded. For the insincere, it's a warning that pretending won't work forever. In our modern context, we sometimes act differently when we think no one's watching. This verse reminds us that Someone is always watching, and that should shape how we behave even in our most private moments.
Ayah 106
وَءَاخَرُونَ مُرْجَوْنَ لِأَمْرِ ٱللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
And [there are] others deferred until the command of Allāh - whether He will punish them or whether He will forgive them. And Allāh is Knowing and Wise.
Some people's fate is left deferred — suspended in Allah's hands, awaiting His decision on whether He will punish them or turn to them in mercy. This is a distinct category from the confirmed hypocrites and the openly repentant; these are people whose case isn't yet settled. Scholars understand this as referring to specific individuals at the time whose sincerity was still being tested. There's a profound lesson in the uncertainty itself: not knowing your final status should keep you in a state of hopeful effort, never complacent and never despairing. Allah is All-Knowing and All-Wise, meaning His eventual judgment will be perfectly calibrated to what each person truly deserves.
Ayah 107
وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ ۖ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـٰذِبُونَ
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 Allāh and His Messenger before. And they will surely swear, "We intended only the best." And Allāh testifies that indeed they are liars.
Now we come to one of the most fascinating episodes in early Islamic history — the story of Masjid al-Dirar, the 'mosque of harm.' A group of hypocrites built a mosque near Madinah, ostensibly for prayer, but actually to serve as a base for division among Muslims and as a meeting point for Abu Amir al-Rahib, a man who had actively fought against the Prophet. They even had the audacity to invite the Prophet to pray in it, swearing they only intended good. But Allah exposed their real intentions — it was built for harm, disbelief, and to split the Muslim community. This teaches us that not every institution with a religious label serves a religious purpose. The outward form of worship can be weaponized, and the Quran doesn't shy away from calling that out directly.
Ayah 108
لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ ۚ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ
Do not stand [for prayer] within it - ever. A mosque founded on righteousness from the first day1 is more worthy for you to stand in. Within it are men who love to purify themselves; and Allāh loves those who purify themselves.
The Prophet is commanded never to stand in prayer in that mosque. Instead, a mosque founded on righteousness from its very first day — understood by scholars to be Masjid Quba, the first mosque built during the Prophet's migration to Madinah — is far more deserving of his presence. Within that mosque are men who love to purify themselves, both physically and spiritually, and Allah loves those who pursue purification. The contrast couldn't be sharper: one mosque built on lies and sabotage, another built on sincerity and devotion. The lesson extends beyond physical buildings — in everything we build, whether institutions, relationships, or projects, the foundation matters enormously. A beautiful exterior built on corrupt intentions will eventually crumble, while something humble built on truth will endure.
Ayah 109
أَفَمَنْ أَسَّسَ بُنْيَـٰنَهُۥ عَلَىٰ تَقْوَىٰ مِنَ ٱللَّهِ وَرِضْوَٰنٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَـٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَٱنْهَارَ بِهِۦ فِى نَارِ جَهَنَّمَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ
Then is one who laid the foundation of his building on righteousness [with fear] from Allāh 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 Allāh does not guide the wrongdoing people.
Allah drives the point home with a vivid metaphor. Is the person who built his foundation on consciousness of God and His pleasure like the one who built on the crumbling edge of a cliff — which then collapses with him into the Fire of Hell? Obviously not. The image is striking: imagine constructing an elaborate building right on the lip of a cliff that's already eroding. It might look impressive for a moment, but its destruction is inevitable and catastrophic. The hypocrites' mosque looked like a place of worship on the outside, but its foundation was rotten, and it was destined to collapse into ruin. Allah does not guide the wrongdoing people — not because He can't, but because they've chosen a path that leads away from guidance.
Ayah 110
لَا يَزَالُ بُنْيَـٰنُهُمُ ٱلَّذِى بَنَوْا۟ رِيبَةً فِى قُلُوبِهِمْ إِلَّآ أَن تَقَطَّعَ قُلُوبُهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
Their building which they built will not cease to be a [cause of] skepticism in their hearts until their hearts are cut [i.e., stopped]. And Allāh is Knowing and Wise.
The final verse in this passage reveals the lasting damage of hypocrisy — the mosque they built will remain a source of doubt and unease in their hearts, never giving them peace, until their hearts are cut to pieces — meaning until they die or until their inner turmoil destroys them spiritually. The Prophet actually ordered Masjid al-Dirar to be demolished and burned after returning from Tabuk, but its psychological legacy lingered in the hearts of those who built it. There's a deep truth here about the consequences of building anything on deception: even after the physical structure is gone, the spiritual corruption remains, eating away at a person from the inside. Allah closes with His characteristic reminder — He is All-Knowing, All-Wise — seeing through every scheme and responding with perfect justice.
Ayah 111
۞ إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ ۚ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ ۚ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
Indeed, Allāh has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allāh, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’ān. And who is truer to his covenant than Allāh? So rejoice in your transaction which you have contracted. And it is that which is the great attainment.
This is one of the most powerful verses in the entire Quran — often called the 'transaction verse.' Allah describes a deal He's made with believers: He has purchased their lives and their wealth, and the price He's paying is Paradise. Think about that for a moment — the Creator of everything is framing this as a transaction, as if He needed something from us, when really it's pure mercy. The verse then reminds you that this promise isn't new; it was given in the Torah, the Gospel, and now the Quran. And then comes the rhetorical question: who is more faithful to their promise than Allah? Nobody. So the verse ends with celebration — rejoice in this deal you've made, because this is the ultimate success.
Ayah 112
ٱلتَّـٰٓئِبُونَ ٱلْعَـٰبِدُونَ ٱلْحَـٰمِدُونَ ٱلسَّـٰٓئِحُونَ ٱلرَّٰكِعُونَ ٱلسَّـٰجِدُونَ ٱلْـَٔامِرُونَ بِٱلْمَعْرُوفِ وَٱلنَّاهُونَ عَنِ ٱلْمُنكَرِ وَٱلْحَـٰفِظُونَ لِحُدُودِ ٱللَّهِ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
[Such believers are] the repentant, the worshippers, the praisers [of Allāh], 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] Allāh. And give good tidings to the believers.
After describing the transaction, Allah now describes the people who've signed up for it. They're the ones who repent, who worship, who praise God, who fast or travel in His path, who bow and prostrate, who call for what's right and stand against what's wrong, and who respect the boundaries Allah has set. Notice how this isn't just one quality — it's a full picture of a balanced, active believer. You've got the personal worship side — prayer, praise, repentance — and you've got the social responsibility side — enjoining good and forbidding evil. It's a reminder that faith isn't passive; it shows up in every dimension of your life. And the verse closes with that beautiful phrase: give glad tidings to the believers.
Ayah 113
مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـٰبُ ٱلْجَحِيمِ
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.
This verse addresses something that weighed on the Prophet's heart — praying for deceased relatives who died as polytheists. The ruling is clear: once it's established that someone died rejecting God, it's not appropriate for believers to ask for their forgiveness, even if that person was a close family member. This can feel harsh at first, but it speaks to a deeper principle — our loyalty to truth has to come before even our deepest emotional bonds. It doesn't mean you stop loving them or honoring their memory in permissible ways. It means you recognize that forgiveness is Allah's domain, and He's told you where the line is.
Ayah 114
وَمَا كَانَ ٱسْتِغْفَارُ إِبْرَٰهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُۥٓ أَنَّهُۥ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَٰهِيمَ لَأَوَّٰهٌ حَلِيمٌ
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 him [i.e., Abraham] that he [i.e., the father] was an enemy to Allāh, he disassociated himself from him. Indeed was Abraham compassionate and patient.
This verse directly follows up on the previous one by addressing the obvious question — didn't Ibrahim pray for his father who was an idol-worshipper? Yes, he did, and the Quran acknowledges it. But it explains that Ibrahim only did so because he had made a promise to his father to pray for him. Once it became absolutely clear that his father was a committed enemy of Allah — meaning there was no hope of him turning back — Ibrahim distanced himself from that promise. The verse then describes Ibrahim with two beautiful qualities: he was compassionate and forbearing. He wasn't cold or heartless in cutting that tie; it clearly pained him. This is the model — you can have a soft heart and still draw a firm line when truth demands it.
Ayah 115
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
And Allāh would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allāh is Knowing of all things.
This verse offers an important clarification about divine justice. Allah would never guide a people and then punish them for something they didn't know was wrong. He always makes expectations clear first — He explains what you should avoid before holding you accountable. It's a deeply reassuring principle: God doesn't set traps. If you were genuinely unaware of a ruling and then you learn it, that's when your responsibility begins. This verse was likely revealed in connection with the previous discussion about praying for polytheists — some companions had done it before the prohibition came, and this verse reassured them that they weren't at fault for what they did before the guidance arrived.
Ayah 116
إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
Indeed, to Allāh belongs the dominion of the heavens and the earth; He gives life and causes death. And you have not besides Allāh any protector or any helper.
A grounding reminder right in the middle of these discussions: everything in the heavens and the earth belongs to Allah. He gives life and causes death. You have no protector or helper besides Him. It's short and direct — almost like a reset button in the conversation. When you're wrestling with difficult rulings or painful situations like cutting ties with loved ones over matters of faith, you need to come back to this foundation. He's the one in control, He's the only real source of help, and ultimately every decision you make should be oriented toward Him.
Ayah 117
لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ
Allāh has already forgiven the Prophet and the Muhājireen and the Anṣār 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.
Now the Quran turns to one of the most difficult moments in early Islamic history — the expedition to Tabuk. This was a grueling march in scorching heat, with limited supplies, against the massive Roman Empire. The situation was so dire that the hearts of some companions nearly wavered. But they didn't break — they pushed through. And Allah turned to them in mercy: the Prophet, the Muhajirin who left everything behind in Mecca, and the Ansar who opened their homes in Madinah. The phrase 'hour of difficulty' barely captures what they endured. This verse is a testament to what faith looks like under extreme pressure — not the absence of doubt or struggle, but perseverance through it.
Ayah 118
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
And [He also forgave] the three who were left alone [i.e., boycotted, regretting their error] to the point that the earth closed in on them in spite of its vastness1 and their souls confined [i.e., anguished] them and they were certain that there is no refuge from Allāh except in Him. Then He turned to them so they could repent. Indeed, Allāh is the Accepting of Repentance,2 the Merciful.
This is one of the most emotionally gripping stories in the Quran — the story of the three who were 'left behind.' The most well-known of them is Ka'b ibn Malik, a companion who simply didn't join the Tabuk expedition without a valid excuse. Unlike the hypocrites who made up lies, Ka'b told the Prophet the truth: he had no excuse. As punishment, the Prophet instructed the entire community to boycott these three men. For fifty days, nobody spoke to them. Ka'b described the earth feeling vast yet completely suffocating — that's exactly what this verse captures. Their own souls became unbearable to them. They realized there was no refuge from Allah except back to Allah Himself. And then — after that agonizing period — Allah accepted their repentance. It's a story about the pain of accountability, the courage of honesty, and the overwhelming relief of divine forgiveness.
Ayah 119
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّـٰدِقِينَ
O you who have believed, fear Allāh and be with those who are true.
Coming right after Ka'b ibn Malik's story, this verse lands with incredible weight: O you who believe, fear Allah and be with the truthful. Ka'b's entire ordeal happened because he chose truth over a convenient lie — and Allah honored that choice. The hypocrites who lied got away with it socially, but Ka'b, who suffered publicly, earned divine recognition. 'Be with the truthful' isn't just about not lying — it's about surrounding yourself with people who live honestly, who hold you accountable, who don't let you take the easy way out. Your circle shapes your character, and this verse is telling you to choose that circle wisely.
Ayah 120
مَا كَانَ لِأَهْلِ ٱلْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ ٱلْأَعْرَابِ أَن يَتَخَلَّفُوا۟ عَن رَّسُولِ ٱللَّهِ وَلَا يَرْغَبُوا۟ بِأَنفُسِهِمْ عَن نَّفْسِهِۦ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٌ صَـٰلِحٌ ۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
It was not [proper] for the people of Madīnah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of Allāh or that they prefer themselves over his self.1 That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allāh, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that it is registered for them as a righteous deed. Indeed, Allāh does not allow to be lost the reward of the doers of good.
This verse establishes an incredible principle about divine accounting. The people of Madinah and the surrounding Bedouins were told they shouldn't have stayed behind when the Prophet marched out — they shouldn't have preferred their own comfort over sharing in his hardship. And then comes the remarkable part: every thirst they endure, every hunger pang, every moment of fatigue in Allah's path, every step that angers the enemies of truth, every blow they land — all of it is written down as a righteous deed. Allah doesn't waste the reward of those who strive to do good. Every single effort counts, even the ones nobody sees. It's a verse that redefines what 'productivity' means — in Allah's ledger, your struggle itself is the achievement.
Ayah 121
وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ
Nor do they spend an expenditure, small or large, or cross a valley but that it is registered for them that Allāh may reward them for the best of what they were doing.
This verse continues the theme of divine record-keeping and extends it even further. Every expenditure — whether small or large — and every valley crossed in the path of Allah is written down. Allah will reward them with the best of what they used to do. Notice the specificity: not just the big heroic moments, but the small spending, the quiet sacrifices. This is deeply encouraging for anyone who feels their contributions are too small to matter. That modest donation, that inconvenient journey to do something good, that small act of service nobody noticed — it's all recorded, and it all counts toward the best possible reward.
Ayah 122
۞ وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
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 [i.e., advise] their people when they return to them that they might be cautious.
This is a hugely important verse, especially for understanding how Islam views religious education. Not everyone needs to go out to battle — in fact, the verse says believers shouldn't all march out together. Instead, from every group, a party should stay behind to gain deep understanding of the religion, so they can teach and warn their people when the others return. This is the Quranic foundation for the obligation of seeking and spreading religious knowledge. Scholars have used this verse for centuries to argue that producing knowledgeable people in the community is a collective duty. It also shows balance — Islam doesn't want an entire society of warriors with no scholars, or all scholars with no one willing to defend the community. You need both, and this verse lays that out clearly.
Ayah 123
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قَـٰتِلُوا۟ ٱلَّذِينَ يَلُونَكُم مِّنَ ٱلْكُفَّارِ وَلْيَجِدُوا۟ فِيكُمْ غِلْظَةً ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ
O you who have believed, fight against those adjacent to you of the disbelievers and let them find in you harshness. And know that Allāh is with the righteous.
This verse gives strategic guidance about defense — fight those closest to you among the aggressors first, and let them find firmness in you. The principle here is practical: you deal with the nearest threat before the distant one. In its historical context, this directed the early Muslim community on how to prioritize their defensive engagements. The word 'harshness' here refers to resolve and firmness in battle, not cruelty — it's about not being pushovers when your community is under attack. And it closes with a reminder that taqwa — consciousness of Allah — is what truly gives you strength. Military strategy without moral grounding is just violence; with it, it becomes principled defense.
Ayah 124
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـٰذِهِۦٓ إِيمَـٰنًا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَـٰنًا وَهُمْ يَسْتَبْشِرُونَ
And whenever a sūrah is revealed, there are among them [i.e., the hypocrites] those who say, "Which of you has this increased in faith?" As for those who believed, it has increased them in faith, while they are rejoicing.
This verse draws a sharp line between sincere believers and everyone else when it comes to revelation. Whenever a new surah was revealed, some people would sarcastically ask, 'So which of you had your faith increased by this?' But the actual believers — their faith genuinely does increase with every new revelation. They rejoice in it. This captures something real about the human experience with scripture: if your heart is open, every verse you encounter deepens your connection. If your heart is sealed, the same verse just bounces off. It's the same Quran, but two completely different experiences depending on the state of your heart.
Ayah 125
وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا۟ وَهُمْ كَـٰفِرُونَ
But as for those in whose hearts is disease, it has [only] increased them in evil [in addition] to their evil.1 And they will have died while they are disbelievers.
The flip side of the previous verse — for those who carry a disease in their hearts, meaning hypocrisy and doubt, each new revelation only adds more filth to their existing filth. They die in a state of disbelief. It's a sobering description of spiritual decline. When someone is determined to reject the truth, every encounter with it doesn't soften them — it hardens them further. Each act of turning away makes the next one easier. This is why the Quran repeatedly warns about the danger of letting small doubts and insincerities fester — they compound over time until the heart is completely sealed.
Ayah 126
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِى كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ
Do they not see that they are tried every year once or twice but then they do not repent nor do they remember?
Don't they see that they're tested once or twice every year, yet they still don't repent or reflect? This verse points out something painfully obvious that the hypocrites kept missing. Life kept sending them wake-up calls — trials, hardships, exposures of their behavior — and they just kept ignoring the signs. It's like someone who keeps getting warning lights on their dashboard and just puts tape over them. The tests were opportunities to turn back, to reassess, to humble themselves. But they chose to look the other way every single time. For us, it's a reminder to actually pay attention when life shakes us — those moments aren't random; they might be invitations to return.
Ayah 127
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَىٰكُم مِّنْ أَحَدٍ ثُمَّ ٱنصَرَفُوا۟ ۚ صَرَفَ ٱللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
And whenever a sūrah is revealed, they look at each other, [as if saying], "Does anyone see you?" and then they dismiss themselves. Allāh has dismissed their hearts because they are a people who do not understand.
Whenever a surah is revealed, the hypocrites glance at each other nervously — 'Is anyone watching us?' — and then they slip away. Allah has turned their hearts away because they're a people who refuse to understand. There's something almost cinematic about this description — the furtive looks, the quiet exit, the paranoia of being exposed. They couldn't even sit through revelation without their anxiety giving them away. And the ending is key: Allah turned their hearts away because they chose not to understand. It wasn't that understanding was withheld from them; they actively refused it, and so Allah confirmed them in what they chose.
Ayah 128
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.
This is one of the most tender and beautiful verses in the entire Quran — a direct description of the Prophet Muhammad's character. A Messenger has come to you from among yourselves — he's not an angel, not a distant figure, but one of you. What grieves you grieves him. He is deeply concerned for your wellbeing. And to the believers specifically, he is ra'uf and rahim — full of kindness and mercy. These are two of Allah's own names being used to describe the Prophet, which tells you the magnitude of his compassion. When you read about how he treated people — the poor, the orphans, even those who wronged him — this verse is the summary. His concern for his ummah wasn't political or strategic; it was deeply personal and heartfelt. This is the man Muslims are told to follow.
Ayah 129
فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
But if they turn away, [O Muḥammad], say, "Sufficient for me is Allāh; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne."
The surah closes with a powerful statement of trust and sufficiency. If they turn away from you, O Prophet, then say: Allah is sufficient for me. There is no god but Him. In Him I place my trust, and He is the Lord of the Great Throne. After all the discussions about hypocrites, battles, difficult rulings, and painful social dynamics — after everything this long surah has covered — it ends here: with complete reliance on Allah. It's a lesson for every believer. You do your best, you deliver the message, you strive and sacrifice — and then you let go and trust the One who controls everything. No matter what people do, no matter how they respond, Allah is enough. That's the note this surah leaves you with, and it's one of the most liberating statements a person can internalize.