Surah Tawbah ayat 113 Tafsir Quran 9:113

﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ﴾
[ التوبة: 113]

9:113 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.

The following was revealed regarding the Prophet s asking forgiveness for his uncle Abū Tālib and some of the Companions asking forgiveness for their idolatrous parents It is not for the Prophet and those who believe to ask forgiveness for the idolaters even though they be kinsmen relatives after it has become clear to them that they are inhabitants of the Hell-fire for having died as disbelievers.

it is not in conformity with reason wherefore the Prophet together with those whose hearts have been touched with the divine hand make an invocatory prayer asking Allahs mercy on those Pagans who died with minds captivated in disbelief in Allah, even though they be of the same kin especially after they have been assured by Allah that such persons are destined to the abode in Hell

The Prohibition of supplicating for Polytheists 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,
«أَيْ عَمِّ، قُلْ لَا إِلَهَ إِلِّا اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ عَزَّ وَجَل»
( 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,
«لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْك»
( I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so. ) This verse was revealed, مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـبُ الْجَحِيمِ ( 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, إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ ( 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,
«إِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الْاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي»
( 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, مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ ( 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,
«إِنَّ إِبْرَاهِيمَ خَلِيلَ اللهِ صلى الله عليه وسلّم قَدِ اسْتَغْفَرَ لِأَبِيه»
( Ibrahim, Allah's Khalil, invoked Allah for his father. ) Allah revealed, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ ( 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, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ ( And Ibrahim's invoking (of Allah ) for his father's forgiveness was only...) 9:114." Allah said next, فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ( 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, إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ ( 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.

(9:113) It does not behove the Prophet and those who have believed to pray for the forgiveness of the mushriks, even though they be near kinsmen, when it has become clear to them that they deserve Hell. *111

It is not for the Prophet and meaning

*111) " It does not behove .
.
.
to pray for the mushriks .
.
.
" implies two things.
First, we love them and sympathise 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 sympathise 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 fulfilment of the implications of our loyalty to AIIah and that our love with Allah.
and His Way is not wholly unalloyed and that we desire that AIIah 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, lt.
does not behove the Prophet and those who have believed to pray for the forgiveness of the mushriks" , 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 it is not forbidden at all but it is considered to be a virtue.
We must fulfil 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.

 

The Prohibition of supplicating for Polytheists 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, «أَيْ عَمِّ، قُلْ لَا إِلَهَ إِلِّا اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ عَزَّ وَجَل» ( 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, «لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْك» ( I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so. ) This verse was revealed, مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـبُ الْجَحِيمِ ( 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, إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ ( 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, «إِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الْاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي» ( 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, مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ ( 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, «إِنَّ إِبْرَاهِيمَ خَلِيلَ اللهِ صلى الله عليه وسلّم قَدِ اسْتَغْفَرَ لِأَبِيه» ( Ibrahim, Allah's Khalil, invoked Allah for his father. ) Allah revealed, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ ( 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, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ ( And Ibrahim's invoking (of Allah ) for his father's forgiveness was only...) 9:114." Allah said next, فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ( 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, إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ ( 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.

( It is not for the Prophet ) it is not permissible for Muhammad ( pbuh ) ( and those who believe ) in Muhammad ( pbuh ) and in the Qur’an, ( 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 hellfire) i.e. that they have died in a state of disbelief.

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).

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