Transliteration:( Wa minal A'raabi mai yu'minu billaahi wal yawmil aakhiri wa yattakhizu maa yunfiqu qurubaatin 'indal laahi wa salawaatir Rasool; 'alaaa innahaa qurbatul lahum; sayudkhilu humul laahu fee rahmatih; innal laaha Ghafoorur Raheem (section 12) )
“And among the desert Arabs [272] are those who believe in Allah and the Last Day [273], and regard what they spend as a means of nearness [274] to Allah and the blessings of His Messenger. Indeed, it is a means of nearness [275] for them. Allah will admit them into His Mercy. Indeed, Allah is Forgiving, Merciful.”
In this verse, the desert Arabs likely refer to the people of Banu Muzaniah, or the tribes of Aslam, Ghaffar, and Juhaidah. This illustrates that spiritual nearness to Allah does not depend on physical proximity to the Prophet ﷺ. Abu Jahl, despite being near the Prophet ﷺ in Makkah, remained an infidel, while these people, despite being distant, became believers, God-fearing, and pious. This emphasizes that spiritual nearness is what matters, and proximity to the Prophet ﷺ alone is not sufficient for gaining Allah’s blessings. Praise be to Allah, as only spiritual nearness is accepted.
This verse leads to two important conclusions:
True belief in Allah and the Day of Judgment includes belief in the Holy Prophet ﷺ. Some of the primitive villagers believed in Allah and the Day of Judgment, but because they rejected the Prophet ﷺ, they were not included among the believers.
Faith precedes good deeds. Faith is the root, and good deeds are its branches. Belief in Allah and the Day of Judgment encompasses all aspects of belief, including belief in Qiyamah, Paradise, Hell, resurrection, reckoning, and so on. It is akin to the way Surah Fatiha must be recited in full during Salah—similarly, all aspects of faith must be included in one's belief.
This verse teaches that seeking the pleasure of the Prophet ﷺ along with the pleasure of Allah Almighty when performing good deeds is not considered polytheism. Intending to please the Prophet ﷺ alongside pleasing Allah is a form of honoring both Allah and His Messenger ﷺ. Says Allah Almighty: "But the rights of Allah and His Messenger are greater to seek pleasure" (S9:V62). When giving charity, the noble Companions would make the intention of pleasing the Prophet ﷺ, alongside pleasing Allah.
This verse also serves as a proof for the practice of "lesaale sawaab" (conveying the rewards of good deeds) to the departed souls through the medium of the Holy Prophet ﷺ. For example, when conveying rewards or charity, the belief is that the reward of the good deeds may reach the souls of the departed through the intercession of the Prophet ﷺ. Today, it is also customary to pray for the giver when receiving charity, just as the Companions did.
The verse implies that the charity and good deeds of those who believe in Allah and His Messenger ﷺ will be accepted. This emphasizes that Muslims cannot reach the lofty status of a Companion of the Prophet ﷺ. Their deeds are accepted directly from the Throne of Allah. However, we, as ordinary Muslims, do not know whether our deeds will be accepted by Allah Almighty, highlighting the humility required in our actions and the importance of sincere intention.
The tafsir of Surah Taubah verse 99 by Ibn Kathir is unavailable here.
Please refer to Surah Taubah ayat 97 which provides the complete commentary from verse 97 through 99.
(9:99) And among the bedouin Arabs are those who believe in Allah and the Last Day, and regard their spending (in the Way of Allah) as a means of drawing near to Allah and of deserving the prayers of the Messenger. Indeed, this shall be a means of drawing near to Allah. Allah will surely admit them to His mercy. Allah is All-Forgiving, Ever Merciful.
There is no commentary by Abul Maududi available for this verse.
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