Surah Taubah Ayat 113 in Arabic Text
Here you can read various translations of verse 113
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.
It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire.
After it has become clear that they are condemned to the Flaming Fire, it is not for the Prophet and those who believe to ask for the forgiveness of those who associate others with Allah in His Divinity even if they be near of kin.
It is not (proper) for the Prophet and those who believe to ask Allah’s Forgiveness for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).
It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.
In no way should the Prophet and the ones who have believed ask forgiveness for the associators, (Those who associate others with ’ Allah) even if they are near of kin, even after it has become evident to them that they will be the companions (i.e., inhabitants) in Hell-Fire.
It is not fitting for the Prophet and the believers to ask forgiveness for the idolaters- even if they are related to them- after having been shown that they are the inhabitants of the Blaze:
Quran 9 Verse 113 Explanation
For those looking for commentary to help with the understanding of Surah Taubah ayat 113, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(9:113) After it has become clear that they are condemned to the Flaming Fire, it is not for the Prophet and those who believe to ask for the forgiveness of those who associate others with Allah in His Divinity even if they be near of kin.
111. “That they ask for the forgiveness for the idolaters.” implies two things. First, we love them and sympathize with them. Secondly, we consider their crime to be pardonable. There is no harm to cherish these things for the one who is loyal, though a sinner, but it is absolutely wrong in principle to love and sympathize with a person who is an open rebel and to consider his case as pardonable as it renders our own loyalty doubtful. Besides, it adds to the intensity of the crime, if we pray for the forgiveness of a mushrik, who is our near relative. For it means that we consider our relationships to be more valuable than the fulfillment of the implications of our loyalty to Allah and that our love with Allah. And His Way is not wholly unalloyed and that we desire that Allah should also be influenced by the love we have with His rebels and pardon our criminal kinsmen, even though He should throw the other criminals into the fire of Hell. Obviously, all such things are wrong and are against loyalty and sincerity and the faith demands that our love with Allah and His Way should be absolutely unalloyed and that His friend should be our friend and His enemy our enemy. That is why Allah has not said, “Do not pray for the forgiveness of the mushriks.” But has instead warned, “It is not for the Prophet (peace be upon him), and those who believe, that they ask for the forgiveness for the idolaters”, which implies this: “The right thing for you is that you yourselves should regard it as improper to show sympathy with our rebels and consider their crime as pardonable: nay, you should not wait for any command from Us about this.”
In this connection, it should also be noted well that it is forbidden to show sympathy with the mushriks only in matters of faith. As regards the human relationships that demand the observance of the rights of one’s own relatives, of showing love, sympathy and kindness, and cherishing fellow-feelings with them is not forbidden at all but it is considered to be a virtue. We must fulfill the worldly rights of a relative whether he be a believer or a disbeliever: we should help him in affliction and give support to the needy ones and the orphans and show all possible sympathy with a sick or wounded person, irrespective of whether he is a Muslim or a non-Muslim.
113. It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). 114. And Ibrahim’s invoking (of Allah) for his father’s forgiveness was only because of a promise he ﴿Ibrahim﴾ had made to him (his father). But when it became clear to him ﴿Ibrahim﴾ that he (his father) is an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah and forbearing.
Imam Ahmad recorded that Ibn Al-Musayyib said that his father Al-Musayyib said, “When Abu Talib was dying, the Prophet went to him and found Abu Jahl and `Abdullah bin Abi Umayyah present. The Prophet said,
(O uncle! Say, `La ilaha illa-llah,’ a word concerning which I will plea for you with Allah, the Exalted and Most Honored.) Abu Jahl and `Abdullah bin Abi Umayyah said, `O Abu Talib! Would you leave the religion of Abdul-Muttalib’ Abu Talib said, `Rather, I will remain on the religion of Abdul-Muttalib.’ The Prophet said,
(I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so.) This verse was revealed,
(It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.) Concerning Abu Talib, this Ayah was revealed,
(Verily, you guide not whom you like, but Allah guides whom He wills) ﴿28:56﴾.” This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Sulayman bin Buraydah said that his father said, “When the Prophet came to Makkah, he went to a grave, sat next to it, started talking and then stood up with tears in his eyes. We said, `O Allah’s Messenger! We saw what you did.’ He said,
(I asked my Lord for permission to visit the grave of my mother and He gave me permission. I asked for His permission to invoke Him for forgiveness for her, but He did not give me permission.) We never saw him more tearful than on that day.”’ Al-`Awfi narrated from Ibn `Abbas about Allah’s statement,
(It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the Mushrikin) “The Prophet wanted to invoke Allah for forgiveness for his mother, but Allah did not allow him. The Prophet said,
(Ibrahim, Allah’s Khalil, invoked Allah for his father.) Allah revealed,
(And Ibrahim’s invoking (of Allah) for his father’s forgiveness was only because of a promise he ﴿Ibrahim﴾ had made to him (his father)). ” `Ali bin Abi Talhah narrated that Ibn `Abbas commented on this Ayah, “They used to invoke Allah for them (pagans) until this Ayah was revealed. They then refrained from invoking Allah to forgive the dead among them, but were not stopped from invoking Allah for the living among them until they die. Allah sent this Ayah,
(And Ibrahim’s invoking (of Allah) for his father’s forgiveness was only…) ﴿9:114﴾.” Allah said next,
(But when it became clear to him ﴿Ibrahim﴾ that he (his father) is an enemy of Allah, he dissociated himself from him) ﴿9:114﴾. Ibn `Abbas commented, “Ibrahim kept asking Allah to forgive his father until he died, when he realized that he died as an enemy to Allah, he disassociated himself from him.” In another narration, he said, “When his father died he realized that he died as an enemy of Allah.” Similar was said by Mujahid, Ad-Dahhak, Qatadah and several others. `Ubayd bin `Umayr and Sa`id bin Jubayr said, “Ibrahim will disown his father on the Day of Resurrection, but he will meet his father and see dust and fatigue on his face. He will say, `O Ibrahim! I disobeyed you, but today, I will not disobey you.’ Ibrahim will say, `O Lord! You promised me that You will not disgrace me on the Day they are resurrected. What more disgrace than witnessing my father being disgraced’ He will be told, `Look behind you,’ where he will see a bloody hyena — for his father will have been transformed into that — and it will be dragged from its feet and thrown in the Fire.”’ Allah’s statement,
(Verily, Ibrahim was Awwah and was forbearing.) means, he invoked Allah always, according to `Abdullah bin Mas`ud. Several narrations report this from Ibn Mas`ud. It was also said that, `Awwah’, means, `who invokes Allah with humility’, `merciful’, `who believes with certainty’, `who praises (Allah)’, and so forth.
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