سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 105
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿105﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And say (O Muhammad صلى الله عليه وسلم) "Do deeds! Allâh will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do."
Word by Word — Arabic, Transliteration & Meaning
وَقُلِ
waquli
And say
ٱعْمَلُوا۟
iʿ'malū
Do
فَسَيَرَى
fasayarā
then Allah will see
ٱللَّهُ
l-lahu
then Allah will see
عَمَلَكُمْ
ʿamalakum
your deed
وَرَسُولُهُۥ
warasūluhu
and His Messenger
وَٱلْمُؤْمِنُونَ ۖ
wal-mu'minūna
and the believers
وَسَتُرَدُّونَ
wasaturaddūna
And you will be brought back
إِلَىٰ
ilā
to
عَـٰلِمِ
ʿālimi
(the) Knower
ٱلْغَيْبِ
l-ghaybi
(of) the unseen
وَٱلشَّهَـٰدَةِ
wal-shahādati
and the seen
فَيُنَبِّئُكُم
fayunabbi-ukum
then He will inform you
بِمَا
bimā
of what
كُنتُمْ
kuntum
you used (to)
تَعْمَلُونَ
taʿmalūna
do
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.
105. And say, “Keep working! Allah will see your deeds, and so will His Messenger and the believers. Soon you will be brought back to the Knower of the unseen and the seen, and He will inform you of what you used to do.” [118]
[118]
The Principles for Assessing the Excuse of a Muslim and a Hypocrite:
These verses actually clarify the difference between a hypocrite and a Muslim who commits a sin by mistake.
1. A hypocrite, after committing a sin, makes false excuses and swears oaths, whereas a believer openly admits his sin.
2. The past life of a sinful believer testifies that this sin occurred due to weakness of the self, whereas the hypocrite’s previous record is also corrupt.
3. Repentance is accepted only from the one whose previous record is correct and this present sin occurred due to human weakness. The repentance of habitual criminals, i.e., hypocrites, is not accepted.
4. Allah accepts charity only from those who give charity willingly and consider it a means of attaining closeness to Allah. Charity given for show, under compulsion, or with reluctance is not accepted by Allah.
5. The charity of hypocrites is also unacceptable in that charity averts calamities and becomes a means of forgiveness of sins. Since there is no possibility of forgiveness for a hypocrite with Allah, there is no need for charity either.
6. The acceptance of repentance can also be clearly known by observing what deeds the one who repents or apologizes performs after repentance. If faith and sincerity are found in them, then it should be understood that he has escaped the punishment of hypocrisy.
[118]
The Principles for Assessing the Excuse of a Muslim and a Hypocrite:
These verses actually clarify the difference between a hypocrite and a Muslim who commits a sin by mistake.
1. A hypocrite, after committing a sin, makes false excuses and swears oaths, whereas a believer openly admits his sin.
2. The past life of a sinful believer testifies that this sin occurred due to weakness of the self, whereas the hypocrite’s previous record is also corrupt.
3. Repentance is accepted only from the one whose previous record is correct and this present sin occurred due to human weakness. The repentance of habitual criminals, i.e., hypocrites, is not accepted.
4. Allah accepts charity only from those who give charity willingly and consider it a means of attaining closeness to Allah. Charity given for show, under compulsion, or with reluctance is not accepted by Allah.
5. The charity of hypocrites is also unacceptable in that charity averts calamities and becomes a means of forgiveness of sins. Since there is no possibility of forgiveness for a hypocrite with Allah, there is no need for charity either.
6. The acceptance of repentance can also be clearly known by observing what deeds the one who repents or apologizes performs after repentance. If faith and sincerity are found in them, then it should be understood that he has escaped the punishment of hypocrisy.
