سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 77
فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُۥ بِمَآ أَخْلَفُوا۟ ٱللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا۟ يَكْذِبُونَ ﴿77﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allâh) which they had promised to Him and because they used to tell lies.
Word by Word — Arabic, Transliteration & Meaning
فَأَعْقَبَهُمْ
fa-aʿqabahum
So He penalized them
نِفَاقًۭا
nifāqan
(with) hypocrisy
فِى
fī
in
قُلُوبِهِمْ
qulūbihim
their hearts
إِلَىٰ
ilā
until
يَوْمِ
yawmi
the day
يَلْقَوْنَهُۥ
yalqawnahu
when they will meet Him
بِمَآ
bimā
because
أَخْلَفُوا۟
akhlafū
they broke
ٱللَّهَ
l-laha
(the covenant with) Allah
مَا
mā
what
وَعَدُوهُ
waʿadūhu
they had promised Him
وَبِمَا
wabimā
and because
كَانُوا۟
kānū
they used to
يَكْذِبُونَ
yakdhibūna
lie
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.
So as a consequence, Allah put hypocrisy into their hearts until the Day they will meet Him, because they broke their promise to Allah [93] and because they used to lie.
[93] Two things are understood from these verses: first, that the person who gives zakat not out of happiness of heart, but considers it a penalty or, under the pressure of society, pays zakat unwillingly and under compulsion, is a hypocrite; and second, that the zakat of such a hypocrite will not be accepted, and even if he pays it himself, it will be of no benefit to him in the Hereafter. The fault of the hypocrites was not only that they did not fulfill the promise of spending in the way of Allah which they made at the time of supplication, but they would also lie and make excuses in front of your collector. This is also the practice of some so-called Muslims of today.
[93] Two things are understood from these verses: first, that the person who gives zakat not out of happiness of heart, but considers it a penalty or, under the pressure of society, pays zakat unwillingly and under compulsion, is a hypocrite; and second, that the zakat of such a hypocrite will not be accepted, and even if he pays it himself, it will be of no benefit to him in the Hereafter. The fault of the hypocrites was not only that they did not fulfill the promise of spending in the way of Allah which they made at the time of supplication, but they would also lie and make excuses in front of your collector. This is also the practice of some so-called Muslims of today.
