سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 91
لَّيْسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلْمَرْضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُوا۟ لِلَّهِ وَرَسُولِهِۦ ۚ مَا عَلَى ٱلْمُحْسِنِينَ مِن سَبِيلٍ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ ﴿91﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
There is no blame on those who are weak or ill or who find no resources to spend [in holy fighting (Jihâd)], if they are sincere and true (in duty) to Allâh and His Messenger. No ground (of complaint) can there be against the Muhsinûn (good-doers - See the footnote of V.9:120). And Allâh is Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
لَّيْسَ
laysa
Not
عَلَى
ʿalā
on
ٱلضُّعَفَآءِ
l-ḍuʿafāi
the weak
وَلَا
walā
and not
عَلَى
ʿalā
on
ٱلْمَرْضَىٰ
l-marḍā
the sick
وَلَا
walā
and not
عَلَى
ʿalā
on
ٱلَّذِينَ
alladhīna
those who
لَا
lā
not
يَجِدُونَ
yajidūna
they find
مَا
mā
what
يُنفِقُونَ
yunfiqūna
they (can) spend
حَرَجٌ
ḥarajun
any blame
إِذَا
idhā
if
نَصَحُوا۟
naṣaḥū
they (are) sincere
لِلَّهِ
lillahi
to Allah
وَرَسُولِهِۦ ۚ
warasūlihi
and His Messenger
مَا
mā
Not
عَلَى
ʿalā
(is) on
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
the good-doers
مِن
min
any
سَبِيلٍۢ ۚ
sabīlin
way (for blame)
وَٱللَّهُ
wal-lahu
And Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
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.
(Ayah91) ➊ {لَيْسَ عَلَى الضُّعَفَآءِ … :} In this verse, those people are mentioned who were truly excused and whose excuse was clear. Among them, the first are {’’ الضُّعَفَآءِ ‘‘}, by which is meant the lame, crippled, blind, elderly, women, and children. Second are {’’الْمَرْضٰى‘‘} (plural of patient), who cannot go due to illness; elsewhere it is said: «لَيْسَ عَلَى الْاَعْمٰى حَرَجٌ وَّ لَا عَلَى الْاَعْرَجِ حَرَجٌ وَّ لَا عَلَى الْمَرِيْضِ حَرَجٌ » [ الفتح : ۱۷ ] "There is no restriction upon the blind, nor upon the lame, nor upon the sick." And third are those healthy and able-bodied who do not have the financial means to prepare for the journey of jihad and its necessities, such as mounts and weapons, etc. Thus it is said: «لَا يُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا وُسْعَهَا» [ البقرۃ : ۲۸۶ ] "Allah does not burden any soul except according to its capacity."
➋ { اِذَا نَصَحُوْا لِلّٰهِ وَ رَسُوْلِهٖ:} That is, they should not do anything by which Allah's religion, the Noble Messenger (peace be upon him), or the believers could be harmed, or their enemies could benefit. The Messenger of Allah (peace be upon him) said: [ اَلدِّيْنُ النَّصِيْحَةُ] "The religion is sincerity (goodwill) itself." We asked: "For whom?" He said: "For Allah, for His Book, for His Messenger, for the leaders of the Muslims, and for all their people." [ مسلم، الإیمان، باب بیان أن الدین النصیحۃ : ۵۵، عن تمیم رضی اللہ عنہ ] Included in the goodwill for common people is that when the mujahideen have gone out for jihad, these people should remain in the city, look after their homes, businesses, and families, protect their honor and dignity in every way, continue to send necessities to the mujahideen, not spread false news or rumors, not cause any kind of disorder, and silence those who try to demoralize the Muslims.
➌ { مَا عَلَى الْمُحْسِنِيْنَ مِنْ سَبِيْلٍ:} That is, these people are excused; if they do not participate in jihad, there is no sin upon them. Anas bin Malik (may Allah be pleased with him) narrates that when the Messenger of Allah (peace be upon him) returned from Tabuk and approached Madinah, he said: "Indeed, there are some people in Madinah; you did not travel any path nor cross any valley except that they were with you." The people asked: "O Messenger of Allah! And they were in Madinah?" He said: "(Yes) they were in Madinah; excuse had kept them back." [ بخاری، المغازی، باب : ۴۴۲۳ ]
➋ { اِذَا نَصَحُوْا لِلّٰهِ وَ رَسُوْلِهٖ:} That is, they should not do anything by which Allah's religion, the Noble Messenger (peace be upon him), or the believers could be harmed, or their enemies could benefit. The Messenger of Allah (peace be upon him) said: [ اَلدِّيْنُ النَّصِيْحَةُ] "The religion is sincerity (goodwill) itself." We asked: "For whom?" He said: "For Allah, for His Book, for His Messenger, for the leaders of the Muslims, and for all their people." [ مسلم، الإیمان، باب بیان أن الدین النصیحۃ : ۵۵، عن تمیم رضی اللہ عنہ ] Included in the goodwill for common people is that when the mujahideen have gone out for jihad, these people should remain in the city, look after their homes, businesses, and families, protect their honor and dignity in every way, continue to send necessities to the mujahideen, not spread false news or rumors, not cause any kind of disorder, and silence those who try to demoralize the Muslims.
➌ { مَا عَلَى الْمُحْسِنِيْنَ مِنْ سَبِيْلٍ:} That is, these people are excused; if they do not participate in jihad, there is no sin upon them. Anas bin Malik (may Allah be pleased with him) narrates that when the Messenger of Allah (peace be upon him) returned from Tabuk and approached Madinah, he said: "Indeed, there are some people in Madinah; you did not travel any path nor cross any valley except that they were with you." The people asked: "O Messenger of Allah! And they were in Madinah?" He said: "(Yes) they were in Madinah; excuse had kept them back." [ بخاری، المغازی، باب : ۴۴۲۳ ]
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.
91. 1. In this verse, mention is made of those people who were truly excused and whose excuse was also clear, for example: 1. The weak and feeble, that is, elderly people, and the disabled such as the blind or the lame also fall under this category; some have included them among the sick, 2. The sick, 3. Those who did not have the means for the expenses of jihad and the public treasury was also not able to bear their expenses. What is meant by goodwill towards Allah and His Messenger is the longing for jihad in their hearts, love for the mujahideen, enmity towards the enemies of Allah and His Messenger, and as much as possible, obedience to the commands of Allah and His Messenger. If they are unable to participate in jihad, then there is no sin upon them.
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.
91. There is no blame on the weak, or the sick, or those who do not have anything to spend for participation in jihad, provided they are sincere to Allah and His Messenger [104]. There is no blame on those who do good, and Allah is Most Forgiving, Most Merciful.
[104]
Three Types of Excused Persons and the Condition for Accepting Their Excuse: Sincerity and Their Share in the Spoils of War:
In this verse, three types of people have been exempted from jihad. First, those who, due to old age or any other reason, have become so weak that they are no longer capable of going for jihad. Second, the sick who at that time are unable to go for jihad, and this category also includes such attendants whose presence with the patient is necessary and there is no other option, just as in the Battle of Badr, Sayyiduna Uthmanؓ could not participate only because his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ, was seriously ill, and when the mujahideen returned, she had passed away. Third, those who do not have the means to spend for jihad, because in that era every mujahid had to arrange his own mount, weapons, and provisions, and in return, they would receive a fixed share from the spoils of war. Then, along with these three types of excused persons, it was also made a necessary condition that "they should be sincere to Allah and His Messenger." In other words, those who are not sincere to Allah and His Messenger, their excuse will not be accepted, because such people can only be hypocrites. To understand this, consider that a person is sick and in this state of illness, jihad is announced. Now, if that person is a hypocrite, his feelings will be: how good it is that I am sick at this time and have found such a reasonable excuse to avoid jihad. On the contrary, the feelings of a believer will be: if only I were not sick at this time and would not be deprived of the reward that those who participate in jihad will receive, or he will wish that Allah grants him health as soon as possible so that he too can join jihad, or he will say to his attendants that my Allah is the Master, do not waste time and go for jihad. In short, from every single thing, a person's intention and feelings can be discerned. Now, it is clear that in terms of being sick, both are the same, but their feelings are completely opposite, and these feelings divide them into the categories of hypocrite and believer. And those whose feelings contain sincerity to Allah and His Messenger, only their excuse is acceptable in the Shari'ah, and such people will be considered as having participated in jihad, as is made clear by the following hadith:
Sayyiduna Jabirؓ says that the Prophet ﷺ said, "There are some people in Madinah that whenever you travel or cross any valley, they are with you." The Companionsؓ asked: Even though they are in Madinah? The Prophet ﷺ said, "Even though they are in Madinah, they have been held back by an excuse." [بخاري۔ كتاب المغازي۔ باب نزول النبى الحجر۔ مسلم۔ كتاب الامارة۔ باب ثواب من حبسه عن الغزو مرض او عذر]
In fact, the Messenger of Allah ﷺ even allotted a share of the spoils of war to such excused people. A clear example of this is that immediately after the victory of Khaybar, those emigrants who had migrated from Abyssinia and arrived, the Messenger of Allah ﷺ included them in the spoils of war. [بخاري۔ كتاب المغازي۔ باب غزوة خيبر]
[104]
Three Types of Excused Persons and the Condition for Accepting Their Excuse: Sincerity and Their Share in the Spoils of War:
In this verse, three types of people have been exempted from jihad. First, those who, due to old age or any other reason, have become so weak that they are no longer capable of going for jihad. Second, the sick who at that time are unable to go for jihad, and this category also includes such attendants whose presence with the patient is necessary and there is no other option, just as in the Battle of Badr, Sayyiduna Uthmanؓ could not participate only because his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ, was seriously ill, and when the mujahideen returned, she had passed away. Third, those who do not have the means to spend for jihad, because in that era every mujahid had to arrange his own mount, weapons, and provisions, and in return, they would receive a fixed share from the spoils of war. Then, along with these three types of excused persons, it was also made a necessary condition that "they should be sincere to Allah and His Messenger." In other words, those who are not sincere to Allah and His Messenger, their excuse will not be accepted, because such people can only be hypocrites. To understand this, consider that a person is sick and in this state of illness, jihad is announced. Now, if that person is a hypocrite, his feelings will be: how good it is that I am sick at this time and have found such a reasonable excuse to avoid jihad. On the contrary, the feelings of a believer will be: if only I were not sick at this time and would not be deprived of the reward that those who participate in jihad will receive, or he will wish that Allah grants him health as soon as possible so that he too can join jihad, or he will say to his attendants that my Allah is the Master, do not waste time and go for jihad. In short, from every single thing, a person's intention and feelings can be discerned. Now, it is clear that in terms of being sick, both are the same, but their feelings are completely opposite, and these feelings divide them into the categories of hypocrite and believer. And those whose feelings contain sincerity to Allah and His Messenger, only their excuse is acceptable in the Shari'ah, and such people will be considered as having participated in jihad, as is made clear by the following hadith:
Sayyiduna Jabirؓ says that the Prophet ﷺ said, "There are some people in Madinah that whenever you travel or cross any valley, they are with you." The Companionsؓ asked: Even though they are in Madinah? The Prophet ﷺ said, "Even though they are in Madinah, they have been held back by an excuse." [بخاري۔ كتاب المغازي۔ باب نزول النبى الحجر۔ مسلم۔ كتاب الامارة۔ باب ثواب من حبسه عن الغزو مرض او عذر]
In fact, the Messenger of Allah ﷺ even allotted a share of the spoils of war to such excused people. A clear example of this is that immediately after the victory of Khaybar, those emigrants who had migrated from Abyssinia and arrived, the Messenger of Allah ﷺ included them in the spoils of war. [بخاري۔ كتاب المغازي۔ باب غزوة خيبر]
