MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

By

Dr. Israr Ahmad

Surah At-Tawbah (9)

سُوْرَةُ التَّوْبَةِ

Ayāt 7 to 16

كَیْفَ یَكُوْنُ لِلْمُشْرِكِیْنَ عَهْدٌ عِنْدَ اللّٰهِ وَ عِنْدَ رَسُوْلِهٖۤ اِلَّا الَّذِیْنَ عٰهَدْتُّمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ ۚ فَمَا اسْتَقَامُوْا لَكُمْ فَاسْتَقِیْمُوْا لَهُمْ ؕ اِنَّ اللّٰهَ یُحِبُّ الْمُتَّقِیْنَ۝۷ كَیْفَ وَ اِنْ یَّظْهَرُوْا عَلَیْكُمْ لَا یَرْقُبُوْا فِیْكُمْ اِلًّا وَّ لَا ذِمَّةً ؕ یُرْضُوْنَكُمْ بِاَفْوَاهِهِمْ وَ تَاْبٰی قُلُوْبُهُمْ ۚ وَ اَكْثَرُهُمْ فٰسِقُوْنَۚ۝۸ اِشْتَرَوْا بِاٰیٰتِ اللّٰهِ ثَمَنًا قَلِیْلًا فَصَدُّوْا عَنْ سَبِیْلِهٖ ؕ اِنَّهُمْ سَآءَ مَا كَانُوْا یَعْمَلُوْنَ۝۹ لَا یَرْقُبُوْنَ فِیْ مُؤْمِنٍ اِلًّا وَّ لَا ذِمَّةً ؕ وَ اُولٰٓىِٕكَ هُمُ الْمُعْتَدُوْنَ۝۱۰ فَاِنْ تَابُوْا وَ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا الزَّكٰوةَ فَاِخْوَانُكُمْ فِی الدِّیْنِ ؕ وَ نُفَصِّلُ الْاٰیٰتِ لِقَوْمٍ یَّعْلَمُوْنَ۝۱۱ وَ اِنْ نَّكَثُوْۤا اَیْمَانَهُمْ مِّنْۢ بَعْدِ عَهْدِهِمْ وَ طَعَنُوْا فِیْ دِیْنِكُمْ فَقَاتِلُوْۤا اَىِٕمَّةَ الْكُفْرِ ۙ اِنَّهُمْ لَاۤ اَیْمَانَ لَهُمْ لَعَلَّهُمْ یَنْتَهُوْنَ۝۱۲ اَلَا تُقَاتِلُوْنَ قَوْمًا نَّكَثُوْۤا اَیْمَانَهُمْ وَ هَمُّوْا بِاِخْرَاجِ الرَّسُوْلِ وَ هُمْ بَدَءُوْكُمْ اَوَّلَ مَرَّةٍ ؕ اَتَخْشَوْنَهُمْ ۚ فَاللّٰهُ اَحَقُّ اَنْ تَخْشَوْهُ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ۝۱۳ قَاتِلُوْهُمْ یُعَذِّبْهُمُ اللّٰهُ بِاَیْدِیْكُمْ وَ یُخْزِهِمْ وَ یَنْصُرْكُمْ عَلَیْهِمْ وَ یَشْفِ صُدُوْرَ قَوْمٍ مُّؤْمِنِیْنَۙ۝۱۴ وَ یُذْهِبْ غَیْظَ قُلُوْبِهِمْ ؕ وَ یَتُوْبُ اللّٰهُ عَلٰی مَنْ یَّشَآءُ ؕ وَ اللّٰهُ عَلِیْمٌ حَكِیْمٌ۝۱۵ اَمْ حَسِبْتُمْ اَنْ تُتْرَكُوْا وَ لَمَّا یَعْلَمِ اللّٰهُ الَّذِیْنَ جٰهَدُوْا مِنْكُمْ وَ لَمْ یَتَّخِذُوْا مِنْ دُوْنِ اللّٰهِ وَ لَا رَسُوْلِهٖ وَ لَا الْمُؤْمِنِیْنَ وَلِیْجَةً ؕ وَ اللّٰهُ خَبِیْرٌۢ بِمَا تَعْمَلُوْنَ۠۝۱۶

Before the conquest of Makkah, many Muslims felt uncertain and hesitant about launching an attack on the sacred city. Some had family members in Makkah, while many vulnerable Muslims who had been unable to migrate remained trapped there. A widespread fear persisted that such an attack might lead to severe bloodshed, putting these Muslims in grave danger. Although events ultimately unfolded without the need for battle, these concerns weighed heavily on the minds of many. Hypocrites further exacerbated the situation by stoking fears and spreading anxiety among the believers. Under these circumstances, these ayāt were revealed to prepare and motivate the Muslims for an attack on Makkah

Ayah 7

كَیْفَ یَكُوْنُ لِلْمُشْرِكِیْنَ عَهْدٌ عِنْدَ اللّٰهِ وَ عِنْدَ رَسُوْلِهٖۤ

How can such polytheists have a treaty with Allah and His Messenger

It is essential to revisit the historical context in which these ayāt were revealed. Earlier, a peace treaty—known as the Treaty of Hudaybiyyah—had been established between the Muslims and the polytheists of Makkah. However, the Quraysh violated this agreement when one of their allied tribes broke the terms of the treaty. Realizing their mistake and the gravity of the situation, the Quraysh sent their leader, Abu Sufyān, to Madinah to request a renewal of the treaty from the Prophet ﷺ. Upon his arrival, Abu Sufyān sought the intercession of `Ali رضي الله عنه  and his own daughter, Umm Habībah رضي الله عنها, who was one of the Mothers of the Believers. However, neither offered him any support.

A particularly striking incident occurred at Umm Habībah رضي الله عنها’s home. When Abu Sufyān entered, the Prophet ﷺ’s bedding was laid out. As he moved to sit on it, Umm Habībah رضي الله عنها stopped him, saying, “Wait, Father!” Standing still, he watched as she folded the bedding and then said, “Now, Father, you may sit.” For Abu Sufyān, this was no small matter. He was the chief of the Quraysh, and the one denying him the seat was his own daughter. Taken aback, he asked, “Daughter, was the bedding unworthy of me, or was I unworthy of the bedding?” She replied firmly, “Father, you are unworthy of this bedding. It belongs to the Messenger of Allah ﷺ, and you are a polytheist.” Abu Sufyān was left speechless. Having come with the hope of seeking his daughter’s intercession, he instead found himself facing rejection and humiliation. The situation had turned entirely against him, likely leaving him too disheartened to even voice his intended request

Abu Sufyān eventually approached the Prophet ﷺ  to seek a renewal of the treaty, but his request was declined. In such circumstances, some might have whispered, “Behold, the leader of the Quraysh himself has come, humbly pleading for peace. Wouldn’t it be better to agree to a treaty? Why is the Prophet ﷺ  refusing reconciliation?” In response, it was declared that no treaty could remain valid for these polytheists. How could any agreement still hold in the sight of Allah and His Messenger ﷺ? How could any responsibility for such pacts rest with Allah and His Messenger ﷺ, given the polytheists’ betrayals

اِلَّا الَّذِیْنَ عٰهَدْتُّمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ ۚ

?Except those you have made a treaty with at the Sacred Mosque

The treaty referred to here is the Treaty of Hudaybiyyah

فَمَا اسْتَقَامُوْا لَكُمْ فَاسْتَقِیْمُوْا لَهُمْ ؕ اِنَّ اللّٰهَ یُحِبُّ الْمُتَّقِیْنَ۝۷

So, as long as they are true to you, be true to them. Indeed Allah loves those who are mindful ˹of Him˺.

This means that as long as the polytheists upheld the terms of the treaty, you also honored it fully. However, now that they have broken it themselves, you are no longer under any moral obligation to renew the agreement.

The Prophet ﷺ was aware that the polytheists no longer possessed the strength to oppose the Muslims. Renewing the agreement under such circumstances would have effectively granted disbelief and polytheism a fresh lease of existence—an opportunity to continue their reprehensible activities unchecked. For this reason, the Prophet ﷺ declined to renew the treaty.

Ayah 8:

كَیْفَ وَ اِنْ یَّظْهَرُوْا عَلَیْكُمْ لَا یَرْقُبُوْا فِیْكُمْ اِلًّا وَّ لَا ذِمَّةً ؕ

How ˹can they have a treaty˺? If they were to have the upper hand over you, they would have no respect for kinship or treaty.

How can any agreement be upheld with people whose conduct is such that, if they were to gain dominance over you, they would neither honor the bonds of kinship nor respect the sanctity of any agreement?

یُرْضُوْنَكُمْ بِاَفْوَاهِهِمْ

They only flatter you with their tongues

Now that they have come seeking the renewal of the treaty, they resort to flattery and appeasement in an attempt to win your favor.

وَ تَاْبٰی قُلُوْبُهُمْ ۚ وَ اَكْثَرُهُمْ فٰسِقُوْنَۚ۝۸

But their hearts are in denial, and most of them are rebellious.

The words they speak do not reflect their true intentions. In their hearts, they remain unwilling to genuinely commit to peace.

Ayah 9:

اِشْتَرَوْا بِاٰیٰتِ اللّٰهِ ثَمَنًا قَلِیْلًا

They chose a fleeting gain over Allah’s revelations

They disregarded Allah’s ayāt and traded them for insignificant worldly gains. Although they recognized Muhammad ﷺ as Allah’s Messenger and knew the truth, they rejected it solely to safeguard their positions of authority. Yet, they will soon come to realize the enormity of their loss in making such a ruinous bargain.

فَصَدُّوْا عَنْ سَبِیْلِهٖ ؕ اِنَّهُمْ سَآءَ مَا كَانُوْا یَعْمَلُوْنَ۝۹

Hindering ˹others˺ from His Way. Evil indeed is what they have done!

The verb صَدَّ یَصُدُّ صَدًّا  encompasses both meanings: to hinder others and to refrain oneself.

Ayah 10:

لَا یَرْقُبُوْنَ فِیْ مُؤْمِنٍ اِلًّا وَّ لَا ذِمَّةً ؕ

They do not honour the bonds of kinship or treaties with the believers.

وَ اُولٰٓىِٕكَ هُمُ الْمُعْتَدُوْنَ۝۱۰

It is they who are the transgressors.

Ayah 11:

فَاِنْ تَابُوْا وَ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا الزَّكٰوةَ فَاِخْوَانُكُمْ فِی الدِّیْنِ ؕ

But if they repent, perform prayer, and pay alms-tax, then they are your brothers in faith.

Allah has left the door of repentance open for them even now. If they embrace Islam and adhere to its practices, they can still become a part of your religious community.

وَ نُفَصِّلُ الْاٰیٰتِ لِقَوْمٍ یَّعْلَمُوْنَ۝۱۱

This is how We make the revelations clear for people of knowledge.

Ayah 12:

وَ اِنْ نَّكَثُوْۤا اَیْمَانَهُمْ مِّنْۢ بَعْدِ عَهْدِهِمْ وَ طَعَنُوْا فِیْ دِیْنِكُمْ

But if they break their oaths after making a pledge and attack your faith

فَقَاتِلُوْۤا اَىِٕمَّةَ الْكُفْرِ ۙ اِنَّهُمْ لَاۤ اَیْمَانَ لَهُمْ

Then fight the champions of disbelief—who never honour their oaths

This is a critical and noteworthy point. While there were many disbelievers and polytheists in the Arabian Peninsula, the command here specifically targets the leaders of kufr and shirk. The term “ائمّۃ الکُفر” (leaders of disbelief) primarily referred to the Quraysh, who were the custodians of the Ka`bah and the caretakers of idols worshipped by various tribes. Additionally, Makkah, due to its political, economic, and social centrality, held the prestigious status of Umm al-qura (the mother of all settlements) and was firmly under their control.

Although the Arabian Peninsula lacked a centralized government or formal capital at that time, Makkah, being the focal town, served as its symbolic capital. Unfortunately, the Quraysh had turned this sacred city and the House of Allah into a hub of polytheism.

As long as the Quraysh maintained their dominance and Makkah remained steeped in disbelief and shirk, the establishment of Islam’s sovereignty across the Arabian Peninsula was inconceivable. For this reason, the Quran issued the clear command: “فَقَاتِلُوۡۤا اَئِمَّۃَ الۡکُفۡرِ”—“ Then fight the champions of disbelief.” This directive underscores the necessity of defeating the leaders of disbelief and dismantling the central hub of shirk to pave the way for the complete establishment of the Deen in the Arabian Peninsula.

لَعَلَّهُمْ یَنْتَهُوْنَ۝۱۲

So perhaps they will desist.

They may only relent if dealt with firmly; they are unlikely to respond to gentleness.

Ayah 13:

اَلَا تُقَاتِلُوْنَ قَوْمًا نَّكَثُوْۤا اَیْمَانَهُمْ وَ هَمُّوْا بِاِخْرَاجِ الرَّسُوْلِ

Will you not fight those who have broken their oaths, conspired to expel the Messenger ˹from Mecca˺

O Muslims, it was the polytheists of Makkah who breached the Treaty of Hudaybiyyah, while you honored the agreement without any violation on your part. These are the very people who forced the Messenger of Allah ﷺ into exile from Makkah. So why, now that you are commanded to fight them, are some of you hesitant and uncertain?

وَ هُمْ بَدَءُوْكُمْ اَوَّلَ مَرَّةٍ ؕ

And attacked you first?

Whether it was their persecution of Muslims in Makkah, their instigation of the Battle of Badr, or their violation of the Treaty of Hudaybiyyah, in every act of injustice and breach of principles, they were always the ones to initiate wrongdoing.

اَتَخْشَوْنَهُمْ ۚ

Do you fear them?

This is a searching question, prompting self-reflection: Look within yourselves and examine your hearts—are you truly afraid of them? Has cowardice overtaken you? Why are you hesitant and apprehensive about taking action against the Quraysh?

فَاللّٰهُ اَحَقُّ اَنْ تَخْشَوْهُ اِنْ كُنْتُمْ مُّؤْمِنِیْنَ۝۱۳

Allah is more deserving of your fear, if you are ˹true˺ believers.

Now, the final command to take action is being issued in clear and unequivocal terms.

Ayah 14:

قَاتِلُوْهُمْ یُعَذِّبْهُمُ اللّٰهُ بِاَیْدِیْكُمْ وَ یُخْزِهِمْ وَ یَنْصُرْكُمْ عَلَیْهِمْ وَ یَشْفِ صُدُوْرَ قَوْمٍ مُّؤْمِنِیْنَۙ۝۱۴

˹So˺ fight them and Allah will punish them at your hands, put them to shame, help you overcome them, and soothe the hearts of the believers.

Ayah 15:

وَ یُذْهِبْ غَیْظَ قُلُوْبِهِمْ ؕ

Removing rage from their hearts.

Through this action, Allah will soothe the anguish and resentment in the hearts of the Muslims, bringing them relief and comfort. Many Muslims in Makkah were still enduring the oppression of the Quraysh, with children, women, and the elderly subjected to ongoing persecution. Therefore, when these oppressors are brought to justice as a result of your attack, the pain and bitterness felt by the oppressed Muslims will be alleviated to some extent.

وَ یَتُوْبُ اللّٰهُ عَلٰی مَنْ یَّشَآءُ ؕ وَ اللّٰهُ عَلِیْمٌ حَكِیْمٌ۝۱۵

And Allah pardons whoever He wills. For Allah is All-Knowing, All-Wise.

Three ayāt in the Quran begin with “اَمْ حَسِبْتُمْ”, all sharing a distinctive tone and style. Two of these ayāt have appeared earlier, with this being the third instance. In Surah Al-Baqarah, Allah says: ﯜاَمۡ حَسِبۡتُمۡ اَنْ تَدۡخُلُوا الۡجَنَّةَ وَلَمَّا يَاۡتِكُم مَّثَلُ الَّذِينَ خَلَوۡا مِنْ قَبۡلِكُمۡﯛ (Al-Baqarah: 214) “Do you think you will be admitted into Paradise without being tested like those before you?” In Surah Āl-Imrān, He poses the question: ﯜاَمۡ حَسِبۡتُمۡ اَنْ تَدۡخُلُوا الۡجَنَّةَ وَلَمَّا يَعۡلَمِ اللهُ الَّذِينَ جٰهَدُوْا مِنْكُمۡﯛ (Āl-Imrān: 142) “Do you think you will enter Paradise without Allah proving which of you ˹truly˺ struggled ˹for His cause˺.” And here, He states: ﯜاَمۡ حَسِبۡتُمۡ اَنْ تُتۡرَكُوْا وَلَمَّا يَعۡلَمِ اللهُ الَّذِينَ جٰهَدُوْا مِنكُمۡﯛ  (At-Tawbah: 16). These three ayāt, which revolve around the same theme, not only share similar wording but also exhibit an intriguing numerical pattern: the sum of the digits in each ayah’s number is 7.

Ayah 16:

اَمْ حَسِبْتُمْ اَنْ تُتْرَكُوْا وَ لَمَّا یَعْلَمِ اللّٰهُ الَّذِیْنَ جٰهَدُوْا مِنْكُمْ

Do you ˹believers˺ think that you will be left without Allah proving who among you ˹truly˺ struggles ˹in His cause˺

Engaging in battle against other nations is one matter, but undertaking jihād against one’s own people is a significantly greater trial. Allah, the Almighty, intends to test you even in this.

وَ لَمْ یَتَّخِذُوْا مِنْ دُوْنِ اللّٰهِ وَ لَا رَسُوْلِهٖ وَ لَا الْمُؤْمِنِیْنَ وَلِیْجَةً ؕ

And never takes trusted allies other than Allah, His Messenger, or the believers?

Unless these alluring bonds of worldly relationships are severed by the sword of faith, how can the sincerity of your devotion to Allah and His Deen be genuinely proven?

وَ اللّٰهُ خَبِیْرٌۢ بِمَا تَعْمَلُوْنَ۠۝۱۶

And Allah is All-Aware of what you do.

Ayāt 17 to 24

مَا كَانَ لِلْمُشْرِكِیْنَ اَنْ یَّعْمُرُوْا مَسٰجِدَ اللّٰهِ شٰهِدِیْنَ عَلٰۤی اَنْفُسِهِمْ بِالْكُفْرِ ؕ اُولٰٓىِٕكَ حَبِطَتْ اَعْمَالُهُمْ ۖۚ وَ فِی النَّارِ هُمْ خٰلِدُوْنَ۝۱۷ اِنَّمَا یَعْمُرُ مَسٰجِدَ اللّٰهِ مَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ اَقَامَ الصَّلٰوةَ وَ اٰتَی الزَّكٰوةَ وَ لَمْ یَخْشَ اِلَّا اللّٰهَ فَعَسٰۤی اُولٰٓىِٕكَ اَنْ یَّكُوْنُوْا مِنَ الْمُهْتَدِیْنَ۝۱۸ اَجَعَلْتُمْ سِقَایَةَ الْحَآجِّ وَ عِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ جٰهَدَ فِیْ سَبِیْلِ اللّٰهِ ؕ لَا یَسْتَوٗنَ عِنْدَ اللّٰهِ ؕ وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الظّٰلِمِیْنَۘ۝۱۹ اَلَّذِیْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا فِیْ سَبِیْلِ اللّٰهِ بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ ۙ اَعْظَمُ دَرَجَةً عِنْدَ اللّٰهِ ؕ وَ اُولٰٓىِٕكَ هُمُ الْفَآىِٕزُوْنَ۝۲۰ یُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِّنْهُ وَ رِضْوَانٍ وَّ جَنّٰتٍ لَّهُمْ فِیْهَا نَعِیْمٌ مُّقِیْمٌۙ۝۲۱ خٰلِدِیْنَ فِیْهَاۤ اَبَدًا ؕ اِنَّ اللّٰهَ عِنْدَهٗۤ اَجْرٌ عَظِیْمٌ۝۲۲ یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَتَّخِذُوْۤا اٰبَآءَكُمْ وَ اِخْوَانَكُمْ اَوْلِیَآءَ اِنِ اسْتَحَبُّوا الْكُفْرَ عَلَی الْاِیْمَانِ ؕ وَ مَنْ یَّتَوَلَّهُمْ مِّنْكُمْ فَاُولٰٓىِٕكَ هُمُ الظّٰلِمُوْنَ۝۲۳ قُلْ اِنْ كَانَ اٰبَآؤُكُمْ وَ اَبْنَآؤُكُمْ وَ اِخْوَانُكُمْ وَ اَزْوَاجُكُمْ وَ عَشِیْرَتُكُمْ وَ اَمْوَالُ ِ۟اقْتَرَفْتُمُوْهَا وَ تِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَ مَسٰكِنُ تَرْضَوْنَهَاۤ اَحَبَّ اِلَیْكُمْ مِّنَ اللّٰهِ وَ رَسُوْلِهٖ وَ جِهَادٍ فِیْ سَبِیْلِهٖ فَتَرَبَّصُوْا حَتّٰی یَاْتِیَ اللّٰهُ بِاَمْرِهٖ ؕ وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الْفٰسِقِیْنَ۠۝۲۴

Ayah 17:

مَا كَانَ لِلْمُشْرِكِیْنَ اَنْ یَّعْمُرُوْا مَسٰجِدَ اللّٰهِ شٰهِدِیْنَ عَلٰۤی اَنْفُسِهِمْ بِالْكُفْرِ ؕ

It is not for the polytheists to maintain the mosques of Allah while they openly profess disbelief.

These mosques are the houses of Allah, and the Ka`bah is His House—the ultimate center of tawhīd. Yet, the Quraysh persist openly in disbelief while arrogantly claiming custodianship of Allah’s House. How can such enemies of Allah hold any rightful claim over His mosques?

اُولٰٓىِٕكَ حَبِطَتْ اَعْمَالُهُمْ ۖۚ وَ فِی النَّارِ هُمْ خٰلِدُوْنَ۝۱۷

Their deeds are void, and they will be in the Fire forever.

The maintenance of the Ka`bah and the service of pilgrims—acts over which the polytheists of Makkah proudly boast—hold no value in the sight of Allah without faith. Due to their disbelief, Allah has rendered all their deeds null and void.

Ayah 18:

اِنَّمَا یَعْمُرُ مَسٰجِدَ اللّٰهِ مَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ اَقَامَ الصَّلٰوةَ وَ اٰتَی الزَّكٰوةَ وَ لَمْ یَخْشَ اِلَّا اللّٰهَ

The mosques of Allah should only be maintained by those who believe in Allah and the Last Day, establish prayer, pay alms-tax, and fear none but Allah.

فَعَسٰۤی اُولٰٓىِٕكَ اَنْ یَّكُوْنُوْا مِنَ الْمُهْتَدِیْنَ۝۱۸

It is right to hope that they will be among the ˹truly˺ guided.

Ayah 19:

اَجَعَلْتُمْ سِقَایَةَ الْحَآجِّ وَ عِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ جٰهَدَ فِیْ سَبِیْلِ اللّٰهِ ؕ

 

Do you ˹pagans˺ consider providing the pilgrims with water and maintaining the Sacred Mosque as equal to believing in Allah and the Last Day and struggling in the cause of Allah?

The polytheists of Makkah take great pride in maintaining the Ka`bah and performing acts of service, such as providing water to pilgrims. Yet, can these deeds ever compare to faith in Allah, belief in the Hereafter, and jihād in the path of Allah?

لَا یَسْتَوٗنَ عِنْدَ اللّٰهِ ؕ  وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الظّٰلِمِیْنَۘ۝۱۹

They are not equal in Allah’s sight. And Allah does not guide the wrongdoing people.

Ayah 20:

اَلَّذِیْنَ اٰمَنُوْا وَ هَاجَرُوْا وَ جٰهَدُوْا فِیْ سَبِیْلِ اللّٰهِ بِاَمْوَالِهِمْ وَ اَنْفُسِهِمْ ۙ اَعْظَمُ دَرَجَةً عِنْدَ اللّٰهِ ؕ

Those who have believed, emigrated, and strived in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah.

وَ اُولٰٓىِٕكَ هُمُ الْفَآىِٕزُوْنَ۝۲۰

It is they who will triumph.

Ayah 21:

یُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِّنْهُ وَ رِضْوَانٍ وَّ جَنّٰتٍ لَّهُمْ فِیْهَا نَعِیْمٌ مُّقِیْمٌۙ۝۲۱

Their Lord gives them good news of His mercy, pleasure, and Gardens with everlasting bliss.

Ayah 22:

خٰلِدِیْنَ فِیْهَاۤ اَبَدًا ؕ اِنَّ اللّٰهَ عِنْدَهٗۤ اَجْرٌ عَظِیْمٌ۝۲

To stay there for ever and ever. Surely with Allah is a great reward.

The next two ayāt hold immense significance in terms of their subject matter and the philosophy of the Deen. As previously noted, some Muslims were hesitant about the campaign against Makkah. A key reason for this reluctance was the close familial bonds many of the Muhājirūn shared with the polytheists of Makkah. There remained a glimmer of hope that these relatives might embrace faith. However, it had now become evident that an assault on Makkah would inevitably mean confronting their own kin—brothers, sons, and fathers—even to the extent of taking their lives. On a human level, this was an extraordinarily difficult trial. Yet, Allah, the Almighty, intended to test the Muslims with this ultimate challenge. These ayāt, therefore, decisively and unambiguously articulate Allah’s will and the core principle of the true Deen in this matter.

Ayah 23:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَتَّخِذُوْۤا اٰبَآءَكُمْ وَ اِخْوَانَكُمْ اَوْلِیَآءَ اِنِ اسْتَحَبُّوا الْكُفْرَ عَلَی الْاِیْمَانِ ؕ

O believers! Do not take your parents and siblings as trusted allies if they choose disbelief over belief.

If any of you still harbors even a trace of affection for your disbelieving relatives, it signifies that his connection with faith remains weak. Such a person lacks the fervor and devotion for Allah, His Deen, and tawhīd.

وَ مَنْ یَّتَوَلَّهُمْ مِّنْكُمْ فَاُولٰٓىِٕكَ هُمُ الظّٰلِمُوْنَ۝۲۳

And whoever of you does so, they are the ˹true˺ wrongdoers.

Now comes the ayah that stands as the most significant on this subject in the Quran.

Ayah 24:

 قُلْ اِنْ كَانَ اٰبَآؤُكُمْ وَ اَبْنَآؤُكُمْ وَ اِخْوَانُكُمْ وَ اَزْوَاجُكُمْ وَ عَشِیْرَتُكُمْ وَ اَمْوَالُِ۟ اقْتَرَفْتُمُوْهَا وَ تِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَ مَسٰكِنُ تَرْضَوْنَهَاۤ اَحَبَّ اِلَیْكُمْ مِّنَ اللّٰهِ وَ رَسُوْلِهٖ وَ جِهَادٍ فِیْ سَبِیْلِهٖ فَتَرَبَّصُوْا حَتّٰی یَاْتِیَ اللّٰهُ بِاَمْرِهٖ ؕ

Say, ˹O Prophet,˺ “If your parents and children and siblings and spouses and extended family and the wealth you have acquired and the trade you fear will decline and the homes you cherish—˹if all these˺ are more beloved to you than Allah and His Messenger and struggling in His Way, then wait until Allah brings about His Will.”

وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الْفٰسِقِیْنَ۠۝۲۴

 “Allah does not guide the rebellious people.”

In this ayah, eight attachments have been enumerated, and it has been emphatically declared that if the love for any one of these—or all of them—exceeds the love for Allah, His Messenger ﷺ, and jihād in His cause, then such a person should await Allah’s judgment. The tone is severe, one that sends shivers down one’s spine. Each of us should set up a scale within our hearts: place these eight attachments on one side and the love for Allah, His Messenger ﷺ, and jihād on the other. Then ask yourself—where do I truly stand? As a man is well aware of the condition of his self: ﯜبَلِ الۡإِنسٰنُ عَلٰی نَفۡسِهِ بَصِیرَۃٌﯛ (Al-Qiyāmah 14), through sincere introspection, he will inevitably uncover the reality of his inner state. Every Muslim must recognize this: if all his desires, affections, and obligations—whether toward his spouse, children, or even himself—are subordinate to the love for Allah, His Messenger ﷺ, and jihād, then his faith is genuine and firmly rooted. However, if the love for even one of these eight attachments rises above, it signals the disintegration of tawhīd and the emergence of shirk. Allāma Iqbal expresses this philosophy in his verse as follows:

یہ مال و دولتِ دنیا، یہ رشتہ و پیوند
بتانِ وہم و گماں، لَا اِلٰہَ اِلاَّ اللہ!

These riches of the world, these ties of blood and connection,

Are mere idols of delusion—there is none worthy of worship but Allah!

The eight attachments mentioned in this ayah can be categorized into two groups: the first five relate to “ties of blood and connection,” while the last three represent “worldly wealth” in its various forms. Allama Iqbal insightfully remarks that these attachments hold no true essence; they are merely idols born of our illusions and misconceptions. Until these idols are shattered by the sword of لَا اِلٰـهَ اِلَّا اللّٰهُ, the banner of tawhīd cannot be raised in the depths of a believer’s heart.

The discourse spanning the second and third sections, revealed before Ramadhan in 8 AH, concludes here. With the commencement of the fourth section, the narrative reconnects with the surah’s opening six ayāt.