سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 58
وَمِنْهُم مَّن يَلْمِزُكَ فِى ٱلصَّدَقَـٰتِ فَإِنْ أُعْطُوا۟ مِنْهَا رَضُوا۟ وَإِن لَّمْ يُعْطَوْا۟ مِنْهَآ إِذَا هُمْ يَسْخَطُونَ ﴿58﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And of them are some who accuse you (O Muhammad صلى الله عليه وسلم) in the matter of (the distribution of) the alms. If they are given part thereof, they are pleased, but if they are not given thereof, behold! They are enraged!
Word by Word — Arabic, Transliteration & Meaning
وَمِنْهُم
wamin'hum
And among them
مَّن
man
(is he) who
يَلْمِزُكَ
yalmizuka
criticizes you
فِى
fī
concerning
ٱلصَّدَقَـٰتِ
l-ṣadaqāti
the charities
فَإِنْ
fa-in
Then if
أُعْطُوا۟
uʿ'ṭū
they are given
مِنْهَا
min'hā
from it
رَضُوا۟
raḍū
they are pleased
وَإِن
wa-in
but if
لَّمْ
lam
not
يُعْطَوْا۟
yuʿ'ṭaw
they are given
مِنْهَآ
min'hā
from it
إِذَا
idhā
then
هُمْ
hum
they
يَسْخَطُونَ
yaskhaṭūna
(are) enraged
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.
(Ayah58) {وَ مِنْهُمْ مَّنْ يَّلْمِزُكَ فِي الصَّدَقٰتِ …:’’ لَمَزَ } (ض) “To point out faults openly, to criticize—this too was a habit of the hypocrites that in the distribution of spoils and charity, they would not refrain from criticizing and finding faults with the Messenger of Allah (peace and blessings be upon him). It was not that they only criticized in the distribution of charity, rather this was one of the accusations they made; so when you (peace and blessings be upon him) would distribute spoils or charity, they would say, ‘Look at this favoritism and partiality towards relatives and friends, there is no justice being done.’ Their point was, 'Why didn't we get anything?' and for them, the standard of justice was simply that if they received something, they were happy and considered you (peace and blessings be upon him) to be extremely just, but if, due to the interests of Islam or because someone else was more in need, they did not receive anything, they would become very angry and, according to them, the Prophet (peace and blessings be upon him) was not just. ({نعوذ بالله}) Abu Sa‘id Khudri (may Allah be pleased with him) narrates that once the Messenger of Allah (peace and blessings be upon him) was distributing something when Dhu al-Khuwaysirah al-Tamimi came and said, ‘O Messenger of Allah! Be just.’ The Prophet (peace and blessings be upon him) said, ‘Woe to you! If I do not act justly, then who will act justly?’ ‘Umar ibn al-Khattab (may Allah be pleased with him) said, ‘Allow me, I will strike off his neck.’ The Prophet (peace and blessings be upon him) said, ‘Leave him, for he has some companions (and will have others) such that one of you will consider his own prayer insignificant compared to their prayer, and his own fasting insignificant compared to their fasting; they will go out of the religion just as an arrow passes through its prey.’ Abu Sa‘id (may Allah be pleased with him) says that this verse was revealed about them: « وَ مِنْهُمْ مَّنْ يَّلْمِزُكَ فِي الصَّدَقٰتِ» [ بخاری، المناقب، باب علامات النبوۃ فی الإسلام : ۳۶۱۰ ] At the time of the distribution of the spoils of Hunayn and on several other occasions, these people committed such insolences. Companions like Khalid ibn al-Walid and ‘Umar ibn al-Khattab (may Allah be pleased with them both) sought permission to kill them, but the Prophet (peace and blessings be upon him) said, ‘Leave them.’ On some occasions, when they incited the Muhajirun and Ansar against each other and you (peace and blessings be upon him) reconciled them, at that time also ‘Abdullah ibn Ubayy and his companions committed great insolence, which is mentioned in Surah al-Munafiqun. Even when ‘Umar (may Allah be pleased with him) sought permission, you (peace and blessings be upon him) did not grant permission to kill them, saying that people would say that Muhammad (peace and blessings be upon him) kills his own companions. [ بخاری، التفسیر، باب قولہ : «سواء علیھم أستغفرت لھم » : ۴۹۰۵ ]
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.
58. 1 This is a description of yet another major shortcoming of theirs: they would (God forbid) consider the noble personality of the Prophet ﷺ to be unjust in the distribution of charity and spoils, just as it is mentioned regarding Ibn Dhil-Khuwaisirah that once the Prophet ﷺ was distributing, and he said, "Be just!" The Prophet ﷺ replied, "Woe to you! If I do not act justly, then who will?" (Sahih Bukhari).
58. 2 Thus, the purpose of this accusation was merely to obtain financial benefits, so that out of fear of them, they would be given a larger share, or whether they were deserving or not, they must be given a share.
58. 2 Thus, the purpose of this accusation was merely to obtain financial benefits, so that out of fear of them, they would be given a larger share, or whether they were deserving or not, they must be given a share.
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.
58. And among them is he who criticizes you [62] concerning the distribution of charities. If they are given something [63], they are pleased, but if they are not given, they become angry at once.
[62]
The Accusation of the Hypocrites Regarding the Distribution of Charity:
Sayyiduna Abu Sa‘id Khudri ؓ narrates that Sayyiduna ‘Ali ؓ sent some gold in a tanned leather bag, from which the dust had not yet been separated, from Yemen to the Messenger of Allah ﷺ. The Prophet ﷺ distributed it among four men: ‘Uyainah bin Badr, Aqra‘ bin Habis, Zayd al-Khayl, and ‘Alqamah or ‘Amir bin Tufayl. One of the companions said: “We were more deserving of this wealth than these people.” When this reached the Prophet ﷺ, he said: “Do you not trust me, even though I am the trustee of the One Who is in the heavens? Morning and evening, news from the heavens comes to me.” A man, whose eyes were deep-set, cheekbones prominent, forehead protruding, beard thick, and head shaved, stood up, lifting his lower garment from his shins, and said: “O Messenger of Allah! Fear Allah.” The Prophet ﷺ said: “Woe to you! Am I not the most deserving among the people of the earth to fear Allah?” When that man left, Khalid bin Walid ؓ said: “O Messenger of Allah! Shall I not strike his neck?” The Prophet ﷺ said: “No, perhaps he prays.” Khalid said: “How many are there who pray, yet utter with their tongues what is not in their hearts.” The Prophet ﷺ said: “I have not been commanded to pierce through people’s hearts or to split open their bellies.” Abu Sa‘id says: When he turned his back and was leaving, the Prophet ﷺ looked at him and said: “From his progeny will come a people who will recite the Quran with delight, but it will not go beyond their throats. They will leave the religion as an arrow leaves the bow.” Abu Sa‘id says: I think the Prophet ﷺ also said: “If I am present in their time, I will kill them as the people of Thamud were killed.” [بخاري۔ كتاب المغازي۔ باب بعث على بن ابي طالب۔ بر كتاب استتابته المرتدين۔ مسلم كتاب الزكوٰة۔ باب اعطاء المؤلفة القلوب وذكر الخوارج]
[63]
The Standard of Justice According to the Hypocrites:
The sole objective of the hypocrites is the attainment of personal interests. Therefore, in their view, justice in the distribution of charity only takes place if they themselves receive something. If they get something, then everything is fine and they are pleased; but if they do not get anything, then in their view, the requirements of justice have not been fulfilled, and so they become displeased.
The Prophet’s Objective in the Distribution of Charity:
Here, it is necessary to keep in mind that charity was forbidden for the Messenger of Allah ﷺ and his relatives, so it could not even be imagined that perhaps the Prophet ﷺ kept something for himself or gave it to his relatives. The hypocrites’ objection was only that so-and-so was given and I was not, or so-and-so was given more and I was given less. And this objection was merely due to their greed, narrow-mindedness, and lack of trust in the Prophet ﷺ. What the Prophet ﷺ considered in the distribution of charity is made clear by the following hadith: ‘Amr bin Taghlib ؓ says that once, during a sermon, after praising Allah, the Prophet ﷺ said: “I give (wealth, etc.) to some people and do not give to others. Those to whom I give, it is not because they are more beloved to me, but because I find in them anxiety and restlessness. And those to whom I do not give, I rely on their contentment and goodness which Allah has placed in them. ‘Amr bin Taghlib is one of those people.” Hearing this from the Prophet’s ﷺ mouth made me so happy that if I had received red camels, I would not have been as happy. [بخاري۔ كتاب الجمعه۔ باب خطبة الجمعة]
[62]
The Accusation of the Hypocrites Regarding the Distribution of Charity:
Sayyiduna Abu Sa‘id Khudri ؓ narrates that Sayyiduna ‘Ali ؓ sent some gold in a tanned leather bag, from which the dust had not yet been separated, from Yemen to the Messenger of Allah ﷺ. The Prophet ﷺ distributed it among four men: ‘Uyainah bin Badr, Aqra‘ bin Habis, Zayd al-Khayl, and ‘Alqamah or ‘Amir bin Tufayl. One of the companions said: “We were more deserving of this wealth than these people.” When this reached the Prophet ﷺ, he said: “Do you not trust me, even though I am the trustee of the One Who is in the heavens? Morning and evening, news from the heavens comes to me.” A man, whose eyes were deep-set, cheekbones prominent, forehead protruding, beard thick, and head shaved, stood up, lifting his lower garment from his shins, and said: “O Messenger of Allah! Fear Allah.” The Prophet ﷺ said: “Woe to you! Am I not the most deserving among the people of the earth to fear Allah?” When that man left, Khalid bin Walid ؓ said: “O Messenger of Allah! Shall I not strike his neck?” The Prophet ﷺ said: “No, perhaps he prays.” Khalid said: “How many are there who pray, yet utter with their tongues what is not in their hearts.” The Prophet ﷺ said: “I have not been commanded to pierce through people’s hearts or to split open their bellies.” Abu Sa‘id says: When he turned his back and was leaving, the Prophet ﷺ looked at him and said: “From his progeny will come a people who will recite the Quran with delight, but it will not go beyond their throats. They will leave the religion as an arrow leaves the bow.” Abu Sa‘id says: I think the Prophet ﷺ also said: “If I am present in their time, I will kill them as the people of Thamud were killed.” [بخاري۔ كتاب المغازي۔ باب بعث على بن ابي طالب۔ بر كتاب استتابته المرتدين۔ مسلم كتاب الزكوٰة۔ باب اعطاء المؤلفة القلوب وذكر الخوارج]
[63]
The Standard of Justice According to the Hypocrites:
The sole objective of the hypocrites is the attainment of personal interests. Therefore, in their view, justice in the distribution of charity only takes place if they themselves receive something. If they get something, then everything is fine and they are pleased; but if they do not get anything, then in their view, the requirements of justice have not been fulfilled, and so they become displeased.
The Prophet’s Objective in the Distribution of Charity:
Here, it is necessary to keep in mind that charity was forbidden for the Messenger of Allah ﷺ and his relatives, so it could not even be imagined that perhaps the Prophet ﷺ kept something for himself or gave it to his relatives. The hypocrites’ objection was only that so-and-so was given and I was not, or so-and-so was given more and I was given less. And this objection was merely due to their greed, narrow-mindedness, and lack of trust in the Prophet ﷺ. What the Prophet ﷺ considered in the distribution of charity is made clear by the following hadith: ‘Amr bin Taghlib ؓ says that once, during a sermon, after praising Allah, the Prophet ﷺ said: “I give (wealth, etc.) to some people and do not give to others. Those to whom I give, it is not because they are more beloved to me, but because I find in them anxiety and restlessness. And those to whom I do not give, I rely on their contentment and goodness which Allah has placed in them. ‘Amr bin Taghlib is one of those people.” Hearing this from the Prophet’s ﷺ mouth made me so happy that if I had received red camels, I would not have been as happy. [بخاري۔ كتاب الجمعه۔ باب خطبة الجمعة]
