سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 54
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـٰتُهُمْ إِلَّآ أَنَّهُمْ كَفَرُوا۟ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأْتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمْ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمْ كَـٰرِهُونَ ﴿54﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And nothing prevents their contributions from being accepted from them except that they disbelieved in Allâh and in His Messenger (Muhammad صلى الله عليه وسلم), and that they came not to As-Salât (the prayer) except in a lazy state, and that they offer not contributions but unwillingly.
Word by Word — Arabic, Transliteration & Meaning
وَمَا
wamā
And not
مَنَعَهُمْ
manaʿahum
prevents them
أَن
an
that
تُقْبَلَ
tuq'bala
is accepted
مِنْهُمْ
min'hum
from them
نَفَقَـٰتُهُمْ
nafaqātuhum
their contributions
إِلَّآ
illā
except
أَنَّهُمْ
annahum
that they
كَفَرُوا۟
kafarū
disbelieve
بِٱللَّهِ
bil-lahi
in Allah
وَبِرَسُولِهِۦ
wabirasūlihi
and in His Messenger
وَلَا
walā
and not
يَأْتُونَ
yatūna
they come
ٱلصَّلَوٰةَ
l-ṣalata
(to) the prayer
إِلَّا
illā
except
وَهُمْ
wahum
while they
كُسَالَىٰ
kusālā
(are) lazy
وَلَا
walā
and not
يُنفِقُونَ
yunfiqūna
they spend
إِلَّا
illā
except
وَهُمْ
wahum
while they
كَـٰرِهُونَ
kārihūna
(are) unwilling
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.
54. 1. In this, three reasons for the non-acceptance of their charities have been mentioned: first, their disbelief which leads to sinfulness; second, performing prayer with laziness, so they neither hope for reward from prayer nor do they fear any punishment for abandoning it, because hope and fear are also signs of faith from which they are deprived; and third, spending with reluctance, and how can an action be accepted in which there is no satisfaction of the heart? In any case, these three reasons are such that even one of them is sufficient for the non-acceptance of a deed. So, when all three reasons are combined, then what doubt can there be about the rejection of such a deed in the court of Allah?
