سُوْرَةُ التَّوْبَةِ

Surah At-Tawba (9) — Ayah 16

The Repentance · Medinan · Juz 10 · Page 189

أَمْ حَسِبْتُمْ أَن تُتْرَكُوا۟ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَـٰهَدُوا۟ مِنكُمْ وَلَمْ يَتَّخِذُوا۟ مِن دُونِ ٱللَّهِ وَلَا رَسُولِهِۦ وَلَا ٱلْمُؤْمِنِينَ وَلِيجَةً ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ ﴿16﴾
Do you think that you shall be left alone while Allâh has not yet tested those among you who have striven hard and fought and have not taken Walîjah [(Bitânah - helpers, advisors and consultants from disbelievers, pagans.) giving openly to them their secrets] besides Allâh, and His Messenger, and the believers. Allâh is Well-Acquainted with what you do.
أَمْ am Or
حَسِبْتُمْ ḥasib'tum (do) you think
أَن an that
تُتْرَكُوا۟ tut'rakū you would be left
وَلَمَّا walammā while not
يَعْلَمِ yaʿlami Allah made evident
ٱللَّهُ l-lahu Allah made evident
ٱلَّذِينَ alladhīna those who
جَـٰهَدُوا۟ jāhadū strive
مِنكُمْ minkum among you
وَلَمْ walam and not
يَتَّخِذُوا۟ yattakhidhū take
مِن min besides Allah
دُونِ dūni besides Allah
ٱللَّهِ l-lahi besides Allah
وَلَا walā and not
رَسُولِهِۦ rasūlihi His Messenger
وَلَا walā and not
ٱلْمُؤْمِنِينَ l-mu'minīna the believers
وَلِيجَةًۭ ۚ walījatan (as) intimates
وَٱللَّهُ wal-lahu And Allah
خَبِيرٌۢ khabīrun (is) All-Aware
بِمَا bimā of what
تَعْمَلُونَ taʿmalūna you do

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.

(Ayah16) ➊ {اَمْ حَسِبْتُمْ اَنْ تُتْرَكُوْا … : ’’وَلِيْجَةً ‘‘ ’’ وَلَجَ يَلِجُ ‘‘ } ({وَعَدَ}) is from which means to enter, that is, one who enters into the heart, an intimate friend and beloved, before whom a person even places his innermost secrets. Muslims are commanded not to take disbelievers as intimate friends in any case. It is said: «لَا تَتَّخِذُوْا بِطَانَةً مِّنْ دُوْنِكُمْ لَا يَاْلُوْنَكُمْ خَبَالًا » [ آل عمران : ۱۱۸ ] "Do not take anyone as an intimate friend from outside your own people; they do not fail to harm you in any way." At the end of the rulings of jihad, Allah Almighty has stated in this verse one of the wisdoms of jihad: that Allah wants, through it, to separate the sincere and insincere believers and to purify those people in whom the quality of jihad and exclusive intimate friendship and confidentiality with Muslims is found, because this quality becomes evident only through fighting. Sometimes the hypocrites also participate in jihad, but they do not sever their intimate friendship and confidentiality with the disbelievers, nor do they fight solely for the pleasure of Allah. Also see Surah Al-Ankabut (1 to 3) and Surah Al-Imran (179).

{وَ اللّٰهُ خَبِيْرٌۢ بِمَا تَعْمَلُوْنَ:} Allah Almighty is fully aware of all your deeds; He knows the state of the heart along with outward actions, so correct your deeds and keep your intention purely for the pleasure of Allah.

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.

16. 1. That is, without test and trial.
16. 2. Thus, the test was taken through jihad.
16. 3. وَلِیْجَۃ means a deep and heartfelt friend. Since Muslims were forbidden from loving and maintaining friendly relations with the enemies of Allah and His Messenger ﷺ, this too became a means of trial, through which sincere believers were distinguished from others.
16. 4. The meaning is that Allah already has knowledge of everything. But the wisdom of jihad is that through it, the sincere and insincere, the obedient and disobedient servants become clearly distinguished, whom everyone can see and recognize.

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.

16. Did you think that you would be left alone [14] while Allah has not yet made evident those among you who strive in His cause and do not take anyone as an intimate friend besides Allah, His Messenger, and the believers? And Allah is fully aware of what you do.

[14]
The Deadly Consequences of Making Disbelievers Intimates or Confidants:

This address is for those Muslims who had newly embraced Islam. As for the early Muhajirun and Ansar, they had already fulfilled, many times, the standard that is mentioned in this verse, and had succeeded in their test. In this standard, two things have been especially mentioned: first, striving in the way of Allah with life and wealth; second, having heartfelt and confidential friendship only with Allah, His Messenger, and the believers. That is, it is in no way permissible for a Muslim to make a non-Muslim involved in his affairs or his confidant. Appointing a non-Muslim to any responsible position in the Islamic government, or disclosing any military secrets, etc., to a non-Muslim are such dangerous acts whose consequences can prove extremely deadly for a Muslim government or society. Therefore, forming such a friendship with a non-Muslim has been strictly prohibited.