The Quran

Commentaries for 9.52

Al Tawba (Immunity) - التوبة

9.52 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Say) O Muhammad, to the hypocrites: (Can ye await for us aught save one of two good things) conquest and spoils of war or death and martyrdom? (while we await for you that Allah will afflict you with a doom from Him) to destroy you (or at our hands) with our swords to kill you. (Await then! Lo! we are awaiting with you) for your destruction.
9.52 Jalal - Al-Jalalayn
Say: ‘Are you waiting (tarabbasūn: one of the two original tā’ letters [in tatarabbasūn] has been omitted) for anything, to occur, for us but one of the two fair things, [the two fair] outcomes? (husnayayn is the dual form of husnā, which is the feminine form of ahsan), that is, victory or martyrdom? We are waiting in your case too, for God to afflict you with a chastisement from Him, with a calamity from the heaven, or at our hands, should we be given permission to fight you. So wait, for this to [befall] us, we are also waiting with you’, your end.
9.52-54 Kathir - Ibn Al Kathir
قُلْ
(Say), O Muhammad to them,
هَلْ تَرَبَّصُونَ بِنَآ
(Do you wait for us), anything,
إِلاَ إِحْدَى الْحُسْنَيَيْنِ
(except one of the two best things), martyrdom or victory over you, according to the meaning given by Ibn `Abbas, Mujahid, Qatadah, and others.
وَنَحْنُ نَتَرَبَّصُ بِكُمْ
(while we await for you), that this will touch you,
أَن يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِّنْ عِندِهِ أَوْ بِأَيْدِينَا
(either that Allah will afflict you with a punishment from Himself or at our hands), either capture or killing,
فَتَرَبَّصُواْ إِنَّا مَعَكُمْ مُّتَرَبِّصُونَ
(So wait, we too are waiting with you.) Allah said next,
قُلْ أَنفِقُواْ طَوْعاً أَوْ كَرْهاً
(Say: Spend willingly or unwillingly), for whatever you spend either way,
لَّن يُتَقَبَّلَ مِنكُمْ إِنَّكُمْ كُنتُمْ قَوْماً فَـسِقِينَ
(it will not be accepted from you. Verily, you are ever a people who are rebellious.) Allah mentions the reason behind not accepting their charity from them,
إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ
(except that they disbelieved in Allah and in His Messenger. ) and the deeds are accepted if they are preceded with faith,
وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى
(and that they came not to the Salah except in a lazy state.) Therefore, they neither have good intention nor eagerness to perform the acts of faith,
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـتُهُمْ إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَـرِهُونَ
(And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger, and that they came not to the Salah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly.) The Truthful, to whom the Truth was revealed, Muhammad, peace be upon him, said that Allah does not stop giving rewards until you (believers) stop performing good deeds, and that Allah is Tayyib Good and Pure and only accepts what is Tayyib. This is why Allah does not accept charity or good deeds from the people described in these Ayat, because He only accepts it from those who have Taqwa.
9.52 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
This is the answer to those who, as usual, were not taking any part in the conflict between Islam and kufr, but were very "wisely" watching it from a distance to see whether the Holy Prophet and his Companions would return victorious from Tabuk or would be totally destroyed by the powerful Roman army. They were told that either of the two results they were awaiting, would be good for the Muslims. For it was obvious that it would be a good thing if they won victory. But even if they were killed in the Way of Allah, it would be a success froth their point of view, though not in the sight of the world, as the Muslims' standard of measurement is different from that of the hypocrites and the like. A Believer considers it his success if he sacrifices his life and wealth in the Way of Allah, irrespective of whether he succeeds in conquering some country or in establishing a government or not. According to him the criterion of success or failure is whether he has extended or not all the powers of his body and soul, his head and his heart to elevate the Word of Allah, though from the worldly point of view the result of his efforts might be nothing at all."