سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 80
ٱسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ ٱللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ ﴿80﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Whether you (O Muhammad صلى الله عليه وسلم) ask forgiveness for them (hypocrites) or ask not forgiveness for them - (and even) if you ask seventy times for their forgiveness - Allâh will not forgive them because they have disbelieved in Allâh and His Messenger (Muhammad صلى الله عليه وسلم). And Allâh guides not those people who are Fâsiqûn (rebellious, disobedient to Allâh).
Word by Word — Arabic, Transliteration & Meaning
ٱسْتَغْفِرْ
is'taghfir
Ask forgiveness
لَهُمْ
lahum
for them
أَوْ
aw
or
لَا
lā
(do) not
تَسْتَغْفِرْ
tastaghfir
ask forgiveness
لَهُمْ
lahum
for them
إِن
in
If
تَسْتَغْفِرْ
tastaghfir
you ask forgiveness
لَهُمْ
lahum
for them
سَبْعِينَ
sabʿīna
seventy
مَرَّةًۭ
marratan
times
فَلَن
falan
never
يَغْفِرَ
yaghfira
will Allah forgive
ٱللَّهُ
l-lahu
will Allah forgive
لَهُمْ ۚ
lahum
[for] them
ذَٰلِكَ
dhālika
That
بِأَنَّهُمْ
bi-annahum
(is) because they
كَفَرُوا۟
kafarū
disbelieved
بِٱللَّهِ
bil-lahi
in Allah
وَرَسُولِهِۦ ۗ
warasūlihi
and His Messenger
وَٱللَّهُ
wal-lahu
and Allah
لَا
lā
(does) not
يَهْدِى
yahdī
guide
ٱلْقَوْمَ
l-qawma
the people
ٱلْفَـٰسِقِينَ
l-fāsiqīna
the defiantly disobedient
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.
(Ayah80) ➊ {اِسْتَغْفِرْ لَهُمْ اَوْ لَا تَسْتَغْفِرْ لَهُمْ …:} That is, whether you seek forgiveness for them or do not seek forgiveness for them, it is the same. Here, although the command is given in the imperative form, the intent is to inform, as in another place it is stated clearly in words of information: «سَوَآءٌ عَلَيْهِمْ اَسْتَغْفَرْتَ لَهُمْ اَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَّغْفِرَ اللّٰهُ لَهُمْ » [ المنافقون : ۶ ] "It is the same for them whether you seek forgiveness for them or do not seek forgiveness for them, Allah will never forgive them." Part of the explanation of this verse is also coming in the explanation of verse (84).
➋ { ذٰلِكَ بِاَنَّهُمْ كَفَرُوْا بِاللّٰهِ وَ رَسُوْلِهٖ:} That is, no matter how much you seek forgiveness for them, Allah will never forgive them, because due to disbelief in Allah and His Messenger, they are not worthy of being forgiven. In the explanation of this verse, Shah Abdul Qadir (may Allah have mercy on him) writes that from here the distinction arises between the faithless and the sinner. What sin is there that cannot be forgiven by the Prophet (peace be upon him) seeking forgiveness, and for the faithless, even if the Prophet seeks forgiveness seventy times, it will not benefit them. Now, on what basis can the faithless people rely on the intercession of the Prophet (peace be upon him)? If a person commits a wrong or falls short in action and is ashamed, then he is a sinner; but the one who does not consider evil to be a fault, and regards doing or not doing the obligations imposed by Allah as equal, and criticizes those who do them, he is faithless. Even the Prophet's (peace be upon him) seeking forgiveness cannot benefit such a person. (Muwaddih)
➋ { ذٰلِكَ بِاَنَّهُمْ كَفَرُوْا بِاللّٰهِ وَ رَسُوْلِهٖ:} That is, no matter how much you seek forgiveness for them, Allah will never forgive them, because due to disbelief in Allah and His Messenger, they are not worthy of being forgiven. In the explanation of this verse, Shah Abdul Qadir (may Allah have mercy on him) writes that from here the distinction arises between the faithless and the sinner. What sin is there that cannot be forgiven by the Prophet (peace be upon him) seeking forgiveness, and for the faithless, even if the Prophet seeks forgiveness seventy times, it will not benefit them. Now, on what basis can the faithless people rely on the intercession of the Prophet (peace be upon him)? If a person commits a wrong or falls short in action and is ashamed, then he is a sinner; but the one who does not consider evil to be a fault, and regards doing or not doing the obligations imposed by Allah as equal, and criticizes those who do them, he is faithless. Even the Prophet's (peace be upon him) seeking forgiveness cannot benefit such a person. (Muwaddih)
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.
80. 1 The number seventy is for emphasis and abundance. That is, no matter how much you seek forgiveness for them, Allah will never forgive them. It does not mean that if you seek forgiveness more than seventy times, they will be forgiven.
80. 2 The reason for this lack of forgiveness has been stated so that people do not remain hopeful of someone’s intercession, but rather present themselves before Allah with the capital of faith and righteous deeds. If someone does not have this provision for the Hereafter, then no one will intercede for such disbelievers and sinners, and for this reason, Allah will not even permit intercession for such people.
80. 3 By guidance here is meant the guidance that leads a person to the desired goal (faith), otherwise, guidance in the sense of showing the way, i.e., pointing out the path, has been arranged in this world for every believer and disbeliever (اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا) 76. Ad-Dahr:3) (وَهَدَيْنَاهُ النَّجْدَيْنِ) (Al-Balad) And We showed him the two ways (of good and evil).
80. 2 The reason for this lack of forgiveness has been stated so that people do not remain hopeful of someone’s intercession, but rather present themselves before Allah with the capital of faith and righteous deeds. If someone does not have this provision for the Hereafter, then no one will intercede for such disbelievers and sinners, and for this reason, Allah will not even permit intercession for such people.
80. 3 By guidance here is meant the guidance that leads a person to the desired goal (faith), otherwise, guidance in the sense of showing the way, i.e., pointing out the path, has been arranged in this world for every believer and disbeliever (اِنَّا هَدَيْنٰهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا) 76. Ad-Dahr:3) (وَهَدَيْنَاهُ النَّجْدَيْنِ) (Al-Balad) And We showed him the two ways (of good and evil).
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.
80. Whether you seek forgiveness for them or not, it will make no difference. Even if you ask forgiveness for them seventy times [95], Allah will never forgive them. That is because they have disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people.
[95]
The Reasons Why You Led the Funeral Prayer of Abdullah bin Ubayy, the Hypocrite:
A short time after returning from the Battle of Tabuk, Abdullah bin Ubayy bin Salul passed away. His son was also named Abdullah, and he was a true and sincere Muslim companion, well aware of his father's misdeeds. When, during the return journey from the Battle of Banu Mustaliq, Abdullah bin Ubayy had said that upon reaching Madinah, the honorable one (meaning himself) would expel the dishonorable one from Madinah, his son stood in his way, meaning that in his eyes, his father was the dishonorable one and therefore would not be allowed to enter Madinah. Then, when Abdullah bin Ubayy sought forgiveness from the Messenger of Allah ﷺ, Abdullah (may Allah be pleased with him) allowed his father to enter Madinah. However, upon his father's death, blood ties stirred, and feelings of mercy, sympathy, and paternal affection arose in his nature. He requested the Prophet ﷺ for his shirt so that he could shroud his father in it, hoping that perhaps it might lessen the punishment. The Prophet ﷺ gave him the shirt for three reasons: first, because the Prophet ﷺ was filled with mercy and forgiveness by nature; second, at the time of the decision regarding the captives of Badr, the Prophet’s ﷺ uncle, Sayyiduna Abbas, was unclothed and was tall in stature, so the Prophet ﷺ had asked Abdullah bin Ubayy for a shirt that would fit Sayyiduna Abbas (may Allah be pleased with him), and he had given it. The Prophet ﷺ wished to repay this favor. Third, so that the heart of Abdullah, the companion, would not be broken in this situation. Then, at his request, the Prophet ﷺ accompanied him to lead the funeral prayer of this hypocrite and even placed his blessed saliva in his mouth. Further details are found in the following hadith:
Sayyiduna Ibn Umar (may Allah be pleased with him) narrates that when Abdullah bin Ubayy bin Salul died, his son Abdullah (may Allah be pleased with him) came to the Prophet ﷺ and requested that he grant him his shirt so that he could shroud his father in it. The Prophet ﷺ gave him the shirt. Then he requested that the Prophet ﷺ lead the funeral prayer for him. Accordingly, the Messenger of Allah ﷺ stood to lead the funeral prayer for him, but Sayyiduna Umar (may Allah be pleased with him) held onto the Prophet’s ﷺ garment and said, “O Messenger of Allah! Will you pray for him even though Allah has forbidden you to pray for such people?” The Prophet ﷺ replied, “Allah has not forbidden me, but rather given me the choice and said: Whether you ask forgiveness for them or do not ask forgiveness for them, even if you ask forgiveness for them seventy times, Allah will never forgive them. I will ask forgiveness for him more than seventy times.” Sayyiduna Umar (may Allah be pleased with him) said that he was a hypocrite and reminded the Prophet ﷺ of his many misdeeds, but the Prophet ﷺ still led his funeral prayer. At that time, this verse was revealed: When any of the hypocrites dies, do not pray the funeral prayer for him, nor stand by his grave (to pray for him) [9: 84] [Bukhari, Book of Tafsir and Book of Funerals, Chapter on Shrouding in a Shirt; Muslim, Book of the Virtues of the Companions, Chapter on the Virtues of Umar]. Also, footnote number 99 of verse 84 of this surah is related to this.
[95]
The Reasons Why You Led the Funeral Prayer of Abdullah bin Ubayy, the Hypocrite:
A short time after returning from the Battle of Tabuk, Abdullah bin Ubayy bin Salul passed away. His son was also named Abdullah, and he was a true and sincere Muslim companion, well aware of his father's misdeeds. When, during the return journey from the Battle of Banu Mustaliq, Abdullah bin Ubayy had said that upon reaching Madinah, the honorable one (meaning himself) would expel the dishonorable one from Madinah, his son stood in his way, meaning that in his eyes, his father was the dishonorable one and therefore would not be allowed to enter Madinah. Then, when Abdullah bin Ubayy sought forgiveness from the Messenger of Allah ﷺ, Abdullah (may Allah be pleased with him) allowed his father to enter Madinah. However, upon his father's death, blood ties stirred, and feelings of mercy, sympathy, and paternal affection arose in his nature. He requested the Prophet ﷺ for his shirt so that he could shroud his father in it, hoping that perhaps it might lessen the punishment. The Prophet ﷺ gave him the shirt for three reasons: first, because the Prophet ﷺ was filled with mercy and forgiveness by nature; second, at the time of the decision regarding the captives of Badr, the Prophet’s ﷺ uncle, Sayyiduna Abbas, was unclothed and was tall in stature, so the Prophet ﷺ had asked Abdullah bin Ubayy for a shirt that would fit Sayyiduna Abbas (may Allah be pleased with him), and he had given it. The Prophet ﷺ wished to repay this favor. Third, so that the heart of Abdullah, the companion, would not be broken in this situation. Then, at his request, the Prophet ﷺ accompanied him to lead the funeral prayer of this hypocrite and even placed his blessed saliva in his mouth. Further details are found in the following hadith:
Sayyiduna Ibn Umar (may Allah be pleased with him) narrates that when Abdullah bin Ubayy bin Salul died, his son Abdullah (may Allah be pleased with him) came to the Prophet ﷺ and requested that he grant him his shirt so that he could shroud his father in it. The Prophet ﷺ gave him the shirt. Then he requested that the Prophet ﷺ lead the funeral prayer for him. Accordingly, the Messenger of Allah ﷺ stood to lead the funeral prayer for him, but Sayyiduna Umar (may Allah be pleased with him) held onto the Prophet’s ﷺ garment and said, “O Messenger of Allah! Will you pray for him even though Allah has forbidden you to pray for such people?” The Prophet ﷺ replied, “Allah has not forbidden me, but rather given me the choice and said: Whether you ask forgiveness for them or do not ask forgiveness for them, even if you ask forgiveness for them seventy times, Allah will never forgive them. I will ask forgiveness for him more than seventy times.” Sayyiduna Umar (may Allah be pleased with him) said that he was a hypocrite and reminded the Prophet ﷺ of his many misdeeds, but the Prophet ﷺ still led his funeral prayer. At that time, this verse was revealed: When any of the hypocrites dies, do not pray the funeral prayer for him, nor stand by his grave (to pray for him) [9: 84] [Bukhari, Book of Tafsir and Book of Funerals, Chapter on Shrouding in a Shirt; Muslim, Book of the Virtues of the Companions, Chapter on the Virtues of Umar]. Also, footnote number 99 of verse 84 of this surah is related to this.
