وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
The early vanguard of the Emigrants and the Helpers and those who followed them in virtue—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens with streams running in them, to remain in them forever. That is the great success.
وَمِمَّنْ حَوْلَكُم مِّنَ الْأَعْرَابِ مُنَافِقُونَ ۖ وَمِنْ أَهْلِ الْمَدِينَةِ ۖ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ
There are hypocrites among the Bedouins around you and among the townspeople of Madinah, steeped in hypocrisy. You do not know them; We know them, and We will punish them twice, then they shall be consigned to a great punishment.
وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا عَسَى اللَّهُ أَن يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
[There are] others who have confessed to their sins, having mixed up righteous conduct with other that was evil. Maybe Allah will accept their repentance. Indeed Allah is all-forgiving, all-merciful.
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Take charity from their possessions to cleanse them and purify them thereby, and bless them. Indeed your blessing is a comfort to them, and Allah is all-hearing, all-knowing.
أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
Do they not know that it is Allah who accepts the repentance of His servants and receives the charities, and that it is Allah who is the All-clement, the All-merciful?
وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
And say, ‘Go on working: Allah will see your conduct, and His Apostle and the faithful [as well], and you will be returned to the Knower of the sensible and the Unseen, and He will inform you concerning what you used to do.
وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
[There are] others waiting Allah’s edict: either He shall punish them, or turn to them clemently, and Allah is all-knowing, all-wise.
وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِن قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَىٰ ۖ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ
As for those who took to a mosque for sabotage and for defiance, and to cause division among the faithful, and for the purpose of ambush [used] by those who have fought Allah and His Apostle before—they will surely swear, ‘We desired nothing but good,’ and Allah bears witness that they are indeed liars.
لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ
Do not stand in it ever! A mosque founded on Godwariness from the [very] first day is worthier that you stand in it [for prayer]. Therein are men who love to keep pure, and Allah loves those who keep pure.
أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Is he who founds his building on Godwariness and [the pursuit of Allah’s] pleasure better-off or he who founds his building on the brink of a collapsing bank which collapses with him into the fire of hell? Allah does not guide the wrongdoing lot.
لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَن تَقَطَّعَ قُلُوبُهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
The building they have built will never cease to be [a source of] disquiet in their hearts until their hearts are cut into pieces, and Allah is all-knowing, all-wise.
إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الْجَنَّةَ ۚ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ ۚ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Indeed Allah has bought from the faithful their souls and their possessions for paradise to be theirs: they fight in the way of Allah, kill, and are killed. A promise binding upon Him in the Torah and the Evangel and the Quran. And who is truer to his promise than Allah? So rejoice in the bargain you have made with Him, and that is the great success.
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ ۗ وَبَشِّرِ الْمُؤْمِنِينَ
[The faithful are] penitent, devout, celebrators of Allah’s praise, wayfarers, who bow [and] prostrate [in prayer], bid what is right and forbid what is wrong, and keep Allah’s bounds—and give good news to the faithful.
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ
The Prophet and the faithful may not plead for the forgiveness of the polytheists, even if they should be [their] relatives, after it has become clear to them that they will be the inmates of hell.
وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ
Abraham’s pleading forgiveness for his father was only to fulfill a promise he had made him. So when it became manifest to him that he was an enemy of God, he repudiated him. Indeed Abraham was most plaintive and forbearing.
وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
Allah does not lead any people astray after He has guided them until He has made clear to them what they should beware of. Indeed Allah has knowledge of all things.
إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۚ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
Indeed to Allah belongs the kingdom of the heavens and the earth. He gives life and brings death. And besides Allah you do not have any guardian or helper.
لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ
Certainly Allah turned clemently to the Prophet and the Emigrants and the Helpers, who followed him in the hour of difficulty, after the hearts of a part of them were about to swerve. Then He turned clemently to them—indeed, He is most kind and merciful to them
وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوا أَن لَّا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ
—and to the three who were left behind. When the earth became narrow for them with [all] its expanse, and their own souls weighed heavily on them, and they knew that there was no refuge from Allah except in Him, then He turned clemently toward them so that they might be penitent. Indeed Allah is the All-clement, the All-merciful.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ
O you who have faith! Be wary of Allah, and be with the Truthful.
مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُم مِّنَ الْأَعْرَابِ أَن يَتَخَلَّفُوا عَن رَّسُولِ اللَّهِ وَلَا يَرْغَبُوا بِأَنفُسِهِمْ عَن نَّفْسِهِ ۚ ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِ عَمَلٌ صَالِحٌ ۚ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
It is not fitting for the people of Madinah and the Bedouins around them to hang back behind the Apostle of Allah and prefer their own lives to his life. That is because they neither experience any thirst, nor fatigue, nor hunger, in the way of Allah, nor do they tread any ground enraging the faithless, nor do they gain any ground against an enemy but a righteous deed is written for them on its account. Indeed Allah does not waste the reward of the virtuous.
وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ
And neither do they incur any expense, big or small, nor do they cross any valley, but it is written to their account, so that Allah may reward them by the best of what they used to do.
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
Yet it is not for the faithful to go forth en masse. But why should not there a group from each of their sections go forth to become learned in religion, and to warn their people when they return to them, so that they may beware?
يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
O you who have faith! Fight the faithless who are in your vicinity, and let them find severity in you, and know that Allah is with the Godwary.
وَإِذَا مَا أُنزِلَتْ سُورَةٌ فَمِنْهُم مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـٰذِهِ إِيمَانًا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ
Whenever a surah is sent down, there are some of them who say, ‘Which of you did it increase in faith?’ As for those who have faith, it increases them in faith, and they rejoice.
وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ
But as for those in whose heart is a sickness, it only adds defilement to their defilement, and they die while they are faithless.
أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَّرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمْ يَذَّكَّرُونَ
Do they not see that they are tried once or twice every year? Yet they neither repent, nor do they take admonition.
وَإِذَا مَا أُنزِلَتْ سُورَةٌ نَّظَرَ بَعْضُهُمْ إِلَىٰ بَعْضٍ هَلْ يَرَاكُم مِّنْ أَحَدٍ ثُمَّ انصَرَفُوا ۚ صَرَفَ اللَّهُ قُلُوبَهُم بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
Whenever a surah is sent down they look at one another: ‘Is anybody observing you?’ Then they slip away. Allah has turned aside their hearts, for they are a people who do not understand.
لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
There has certainly come to you an apostle from among yourselves. Grievous to him is your distress; he has deep concern for you, and is most kind and merciful to the faithful.
فَإِن تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
But if they turn their backs [on you], say, ‘Allah is sufficient for me. There is no god except Him. In Him I have put my trust and He is the Lord of the Great Throne.’
English translation: Ali Quli Qarai
Sources present (all six non-silent): Ṭabarsī, Majmaʿ al-Bayān; Ṭūsī, al-Tibyān; Baḥrānī, al-Burhān; al-Qummī, Tafsīr al-Qummī; Ṭabāṭabāʾī, al-Mīzān; An Enlightening Commentary. The five Arabic sources were fetched and translated here from their verified Arabic; the Enlightening Commentary is reproduced from its published English. Apparatus is condensed with disclosure; full Arabic is preserved in each original_ar.
What the passage says. The sūra's concluding movement: the foremost of the Muhājirūn and Anṣār, and those who follow them in good (100); the hardened hypocrites of the Bedouins and Medina (101); those who confessed their mixed deeds, with the command to take their alms and pray over them (102–104); "Work — God, His Messenger, and the believers will see your work" (105); those deferred for God's command (106); the Mosque of Harm (107–110); God's purchase of the believers' lives and wealth, and their description (111–112); the bar on asking forgiveness for polytheists, and Abraham's case (113–116); God's turning to the Prophet, the Muhājirūn, and the Anṣār of the hour of hardship, and to the three (117–118); "be with the truthful" (119); the people of Medina who must not lag (120–121); the going-forth to gain understanding of religion (122); fighting the near disbelievers (123); the believers and the hypocrites at each revealed sūra (124–127); and the closing portrait of the merciful Messenger, with "God suffices me" (128–129).
The foremost — a touchstone (v. 100). Here the deepest exegetical divergence of the passage appears. al-Mīzān argues that the "min" is partitive and the praise conditioned on faith and righteous deeds, since the Qurʾan itself names diseased-hearted, hypocrite-listening, and transgressing persons among the Medinan community, and "God is not pleased with the transgressing people" (9:96); to read it as an unconditional decree of God's pleasure for anyone called "a Muhājir or Anṣārī" would void the system of promise and threat. The classical sources (Ṭabarsī, Ṭūsī) catalog the occasions (those who prayed to both qiblas, the people of Ḥudaybiya, of Badr) and note the genitive/nominative variant that determines whether the Anṣār share the "precedence"; Qummī gives the distinctly Imāmī gloss (the foremost = Salmān, Abū Dharr, al-Miqdād, ʿAmmār, and those firm on ʿAlī's allegiance).
The alms verse and the deeds seen (102–105). All the sources tie 102–104 to Abū Lubāba (the lagging, the pillar of repentance, the third of his wealth); Ṭabarsī and Ṭūsī read "the mixing of a righteous and an evil deed" as a refutation of iḥbāṭ; al-Mīzān frames the alms (103) as the obligatory zakat and "monetary repentance," "ṣalli ʿalayhim" as the Prophet's supplication. On "God, His Messenger, and the believers will see your work" (105), the Imāmī sources amass the deeds-presentation (ʿarḍ al-aʿmāl) to the Prophet and the Imams (al-Ṣādiq, al-Riḍā: "he is, by God, ʿAlī"), and al-Mīzān reaches the same — "the believers" are the special witnesses of deeds (cf. 2:143), since only they (with God and His Messenger) see deeds' reality before the Resurrection.
The Mosque of Harm and the purchase (107–112). On Masjid al-Ḍirār the sources agree (web-confirmed): the hypocrites' rival mosque by Qubāʾ, an outpost for Abū ʿĀmir the monk who had warred on the Prophet, which the Prophet ordered burned; "the mosque founded on piety" is Qubāʾ or the Prophet's own. On 111, al-Mīzān reads God's "purchase" as a parable (God the buyer, the Garden the price, the three scriptures the deed). The description in 112 (repentant, worshippers, sāʾiḥūn, etc.) Qummī and the Zuhrī/Zayn al-ʿĀbidīn narration apply to the Imams; al-Mīzān reads "al-sāʾiḥūn" as those journeying to the mosques (not "the fasting").
The hour of hardship, the truthful, and the going-forth (117–122). "God turned to the Prophet, the Muhājirūn, and the Anṣār of the hour of hardship [Tabuk]… and to the three who were left behind" — the Imāmī sources read "who opposed (khālafū)" and "by means of the Prophet (bi-l-nabī)." On 119, "be with the truthful," Baḥrānī adduces a dense Imāmī proof (al-Bāqir: "He meant us"; the Sulaym munāshada: "the truthful are specific — ʿAlī and the legatees after him"), and al-Mīzān gives the exegetical ground: "be with (maʿa) the truthful" commands following a distinct group, not merely "being of the truthful." On 122, the classical sources read the tafaqquh of the religion broadly (al-Mīzān: the whole religion, with jihad lifted from students of knowledge), while Qummī and Baḥrānī read it of the duty to learn the next Imam.
The closing (123–129). "Fight the disbelievers near you, and let them find firmness (ghilẓa) in you" — al-Mīzān: strength in God's cause, not cruelty. The revealed sūra "increases the believers in faith" but "adds abomination" to the diseased-hearted — proof, all note, that faith increases and decreases. The sūra then seals with the Messenger "from among yourselves (min anfusikum)" — kind and merciful to the believers — and "God suffices me; there is no god but He; in Him I trust; He is the Lord of the mighty Throne." (Ṭabarsī and Qummī also report the variant "min anfasikum," "of the noblest of you," ascribed to Fāṭima — a reading of the tafsir tradition, not corroborated in the mainstream qirāʾāt, and so flagged.)