Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Obedience (to Allâh) and good words (were better for them). And when the matter (preparation for Jihâd ) is resolved on, then if they had been true to Allâh, it would have been better for them.
Word by Word — Arabic, Transliteration & Meaning
طَاعَةٌۭṭāʿatun(Is) obedience
وَقَوْلٌۭwaqawlunand a word
مَّعْرُوفٌۭ ۚmaʿrūfunkind
فَإِذَاfa-idhāAnd when
عَزَمَʿazama(is) determined
ٱلْأَمْرُl-amruthe matter
فَلَوْfalawthen if
صَدَقُوا۟ṣadaqūthey had been true
ٱللَّهَl-laha(to) Allah
لَكَانَlakānasurely, it would have been
خَيْرًۭاkhayranbetter
لَّهُمْlahumfor them
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 21) ➊ {طَاعَةٌوَّقَوْلٌمَّعْرُوْفٌ:} Its connection is either with the last word of the previous verse, {’’ فَاَوْلٰىلَهُمْ ‘‘}, as mentioned before, and if it is considered a new sentence, then its construction can be in two ways: one is that this is the subject and its predicate {’’ خَيْرٌلَّهُمْ‘‘} is omitted, meaning that obedience and speaking good is better for them. The second is that this is the omitted subject and {’’أَمْرُنَا‘‘} is its predicate, meaning they say that our task is only to obey and speak good. ➋ {فَاِذَاعَزَمَالْاَمْرُفَلَوْصَدَقُوااللّٰهَ … :} That is, they say only this, that our task is {’’سَمِعْنَاوَأَطَعْنَا‘‘}, meaning to obey and speak good, but when the definite and obligatory command for jihad comes, then they turn out to be liars in their statement; if at that time they remain truthful with Allah in their statement, then surely it is better for them.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
21. 1 That is, when the preparation for jihad is complete and the time for jihad arrives.
21. 2 That is, even now if they abandon hypocrisy, purify their intention for Allah, or make a pledge before the Messenger to fight alongside the Messenger ﷺ, and remain truthful to Allah in this, then...
21. 3 That is, in comparison to hypocrisy and opposition, displaying repentance and sincerity is better.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
21. (They should have) obeyed the Prophet and spoken rightly. Then, when the matter (of fighting) was decided, if they had been true to Allah in their covenant, it would have been [25] better for them.
[25] Whereas what they should have done was that, after professing Islam and joining the ranks of the Muslims, they should have wholeheartedly supported them in collective matters. And the firm covenant of obedience to Allah and His Messenger that they had made, they should have fulfilled it truthfully, and in that was their own betterment, so that they would not be disgraced and humiliated in the eyes of the Muslims in this world, and would also be saved from the punishment of the Hereafter.