9. At-Tawba

Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allah's cause, so they kill and are killed. It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme success (111)

Allah has purchased the Souls and Wealth of the Mujahidin in Return for Paradise

Allah states that He has compensated His believing servants for their lives and wealth – if they give them up in His cause – with Paradise. This demonstrates Allah's favor, generosity and bounty, for He has accepted the good that He already owns and bestowed, as a price from His faithful servants. Al-Hasan Al-Basri and Qatadah commented, "By Allah! Allah has purchased them and raised their worth." Shimr bin 'Atiyyah said, "There is not a Muslim but has on his neck a sale that he must conduct with Allah; he either fulfills its terms or dies without doing that." He then recited this Ayah. This is why those who fight in the cause of Allah are said to have conducted the sale with Allah, meaning, accepted and fulfilled his covenant. Allah's statement,

يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ

(They fight in Allah's cause, so they kill and are killed.) indicates that whether they were killed or they kill the enemy, or both, then Paradise will be theirs.

The Two Sahihs recorded the Hadith,

وَتَكَفَّلَ اللهُ لِمَنْ خَرَجَ فِي سَبِيلِهِ لَا يُخْرِجُهُ إِلَّا جِهَادٌ فِي سَبِيلِي وَتَصْدِيقٌ بِرُسُلِي بِأَنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ، نَائِلًا مَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ

(Allah has made a promise to the person who goes out (to fight) in His cause; 'And nothing compels him to do so except Jihad = in My Cause and belief in My Messengers. ' He will either be admitted to Paradise if he dies, or compensated by Allah, either with a reward or booty if He returns him to the home which he departed from.)

Allah's statement,

وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنجِيلِ وَالْقُرْآنِ

(It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an.) affirms this promise and informs us that Allah has decreed this for His Most Honorable Self, and revealed it to His Messengers in His Glorious Books, the Tawrah that He sent down to Musa, the Injil that He sent down to 'Isa, and the Qur'an that was sent down to Muhammad, may Allah's peace and blessings be on them all. Allah said next,

وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ

(And who is truer to his covenant than Allah?) affirming that He never breaks a promise. Allah said in similar statements,

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

(And who is truer in statement than Allah?)[4:87], and,

وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا

(And whose words can be truer than those of Allah?)[4:122].

Allah said next,

فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

(Then rejoice in the bargain which you have concluded. That is the supreme success.), meaning, let …

Those who repent, who worship (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin good and forbid evil, and who observe the limits set by Allah. And give glad tidings to the believers (112)

This is the description of the believers from whom Allah has purchased their souls and wealth, who have these beautiful and honorable qualities,

التَّائِبُونَ

(who repent) from all sins and shun all evils,

الْعَابِدُونَ

(who worship), their Lord and preserve the acts of worship that include statements and actions. Praising Allah is among the best statements. This is why Allah said next,

الْحَامِدُونَ

(who praise (Him)). Fasting is among the best actions, involving abstaining from the delights of food, drink and sexual intercourse, this is the meaning hereby,

السَّائِحُونَ

('As-Sā'iḥūn' (who fast))[9:112]. Allah also described the Prophet's wives that they are,

سَائِحَاتٍ

('Sā'iḥāt')[66:5], meaning, they fast. As for prostrating and bowing down, they are acts of the prayer,

الرَّاكِعُونَ السَّاجِدُونَ

(who bow down, who prostrate themselves,)

These believers also benefit Allah's creation and direct them to His obedience by ordaining righteousness and forbidding evil. They have knowledge about what should be performed and what should be shunned. This includes abiding by Allah's limits in knowledge and action, meaning, what He allowed and what He prohibited. Therefore, they worship the True Lord and advise creation. This is why Allah said next,

وَبَشِّرِ الْمُؤْمِنِينَ

(And give glad tidings to the believers.) since faith includes all of this, and the supreme success is for those who have faith.

It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)(113)And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he [Ibrahim] had made to him (his father). But when it became clear to him [Ibrahim] that he (his father) is an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah and forbearing (114)

The Prohibition of supplicating for Polytheists

Imam Ahmad recorded that Ibn Al-Musayyib said that his father Al-Musayyib said, "When Abu Talib was dying, the Prophet ﷺ went to him and found Abu Jahl and 'Abdullah bin Abi Umayyah present. The Prophet ﷺ said,

أَيْ عَمِّ، قُلْ لَا إِلَهَ إِلِّا اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ عَزَّ وَجَلَّ

(O uncle! Say, 'La ilaha illa-llah,' a word concerning which I will plea for you with Allah, the Exalted and Most Honored.)

Abu Jahl and 'Abdullah bin Abi Umayyah said, 'O Abu Talib! Would you leave the religion of Abdul-Muttalib?' Abu Talib said, 'Rather, I will remain on the religion of Abdul-Muttalib.' The Prophet ﷺ said,

لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْكَ

(I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so.) This verse was revealed,

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.)

Concerning Abu Talib, this Ayah was revealed,

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ

(Verily, you guide not whom you like, but Allah guides whom He wills)[28:56]." This Hadith is recorded in the Two Sahihs.

Ibn Jarir recorded that Sulayman bin Buraydah said that his father said, "When the Prophet ﷺ came to Makkah, he went to a grave, sat next to it, started talking and then stood up with tears in his eyes. We said, 'O Allah's Messenger! We saw what you did.' He said,

إِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الْاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي

(I asked my Lord for permission to visit the grave of my mother and He gave me permission. I asked for His permission to invoke Him for forgiveness for her, but He did not give me permission.)

We never saw him more tearful than on that day.'" Al-'Awfi narrated from Ibn 'Abbas about Allah's statement,

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin)

"The Prophet ﷺ wanted to invoke Allah for forgiveness for his mother, but Allah did not allow him. The Prophet ﷺ said,

إِنَّ إِبْرَاهِيمَ خَلِيلَ اللهِ صلّى الله عليه وسلّم قَدِ اسْتَغْفَرَ لِأَبِيهِ

(Ibrahim, Allah's Khalil, invoked Allah for his father.) Allah revealed, …

It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)(113)And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he [Ibrahim] had made to him (his father). But when it became clear to him [Ibrahim] that he (his father) is an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah and forbearing (114)

The Prohibition of supplicating for Polytheists

Imam Ahmad recorded that Ibn Al-Musayyib said that his father Al-Musayyib said, "When Abu Talib was dying, the Prophet ﷺ went to him and found Abu Jahl and 'Abdullah bin Abi Umayyah present. The Prophet ﷺ said,

أَيْ عَمِّ، قُلْ لَا إِلَهَ إِلِّا اللهُ كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ اللهِ عَزَّ وَجَلَّ

(O uncle! Say, 'La ilaha illa-llah,' a word concerning which I will plea for you with Allah, the Exalted and Most Honored.)

Abu Jahl and 'Abdullah bin Abi Umayyah said, 'O Abu Talib! Would you leave the religion of Abdul-Muttalib?' Abu Talib said, 'Rather, I will remain on the religion of Abdul-Muttalib.' The Prophet ﷺ said,

لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْكَ

(I will invoke Allah for forgiveness for you, as long as I am not prohibited from doing so.) This verse was revealed,

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.)

Concerning Abu Talib, this Ayah was revealed,

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ

(Verily, you guide not whom you like, but Allah guides whom He wills)[28:56]." This Hadith is recorded in the Two Sahihs.

Ibn Jarir recorded that Sulayman bin Buraydah said that his father said, "When the Prophet ﷺ came to Makkah, he went to a grave, sat next to it, started talking and then stood up with tears in his eyes. We said, 'O Allah's Messenger! We saw what you did.' He said,

إِنِّي اسْتَأْذَنْتُ رَبِّي فِي زِيَارَةِ قَبْرِ أُمِّي فَأَذِنَ لِي، وَاسْتَأْذَنْتُهُ فِي الْاسْتِغْفَارِ لَهَا فَلَمْ يَأْذَنْ لِي

(I asked my Lord for permission to visit the grave of my mother and He gave me permission. I asked for His permission to invoke Him for forgiveness for her, but He did not give me permission.)

We never saw him more tearful than on that day.'" Al-'Awfi narrated from Ibn 'Abbas about Allah's statement,

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the Mushrikin)

"The Prophet ﷺ wanted to invoke Allah for forgiveness for his mother, but Allah did not allow him. The Prophet ﷺ said,

إِنَّ إِبْرَاهِيمَ خَلِيلَ اللهِ صلّى الله عليه وسلّم قَدِ اسْتَغْفَرَ لِأَبِيهِ

(Ibrahim, Allah's Khalil, invoked Allah for his father.) Allah revealed, …

And Allah will never lead a people astray after He has guided them until He makes clear to them what they should avoid. Verily, Allah is the All-Knower of everything (115)Indeed to Allah belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allah you have neither any protector nor any helper (116)

Recompense comes after Proof is established

Allah describes His Honorable Self and just judgment in that He does not lead a people astray but after the Message comes to them, so that the proof is established against them. For instance, Allah said,

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ

(And as for Thamud, We showed and made clear to them the path of truth ...)[41:17].

Mujahid commented on Allah's saying;

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ

(And Allah will never lead a people astray after He has guided them)

"Allah the Mighty and Sublime is clarifying to the believers about not seeking forgiveness for the idolators in particular, and in general, it is an exhortation to beware of disobeying Him, and encouragement to obey Him. So either do or suffer.

Ibn Jarir commented, "Allah says that He would not direct you to misguidance, so that you invoke Him for forgiveness for your dead idolators, after He gave you guidance and directed you to believe in Him and in His Messenger ﷺ! First, He will inform you of what you should avoid, so that you avoid it. Before He informs you that this action is not allowed, you would not have disobeyed Him and fallen into what He prohibited for you [if you indulge in this action]. Therefore, in this case, He will not allow you to be misguided. Verily, guidance or misguidance occurs after commands and prohibitions are established. As for those who were neither commanded nor prohibited, they can neither be obedient nor disobedient in doing what they were neither ordered nor prohibited from doing."

Allah said,

إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۚ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ

(Indeed to Allah belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allah you have neither any protector nor any helper.)

Ibn Jarir commented, "This is an encouragement from Allah for His believing servants to fight the idolators and chiefs of disbelief. It is also a command for them to trust in Allah's aid, for He is the Owner of the heavens and earth, and not to fear His enemies. Verily, they have no protector besides Allah, nor a supporter other than Him."

Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the right path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful (117)

Battle of Tabuk

Mujahid and several others said, "This Ayah was revealed concerning the battle of Tabuk. They left for that battle during a period of distress. It was a year with little rain, intense heat and scarcity of supplies and water." Qatadah said, "They went to Ash-Sham during the year of the battle of Tabuk at a time when the heat was intense. Allah knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allah forgave them and allowed them to come back from that battle." Ibn Jarir reported that 'Abdullah bin 'Abbas said that 'Umar bin Al-Khattab was reminded of the battle of distress (Tabuk) and 'Umar said, "We went with the Messenger of Allah ﷺ in the intense heat for Tabuk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney. Abu Bakr As-Siddiq said, 'O Allah's Messenger! Allah, the Exalted and Most Honored, has always accepted your invocation, so invoke Allah for us.' The Prophet ﷺ said,

تُحِبُّ ذَلِكَ؟

(Would you like me to do that?) Abu Bakr said, 'Yes.' The Prophet ﷺ raised his hands and did not put them down until rain fell from the sky in abundance. It rained and then stopped raining for a while, then rained again, so they filled their containers. We went out to see where the rain reached and found that it did not rain beyond our camp.'" Ibn Jarir said about Allah's statement,

لَّقَد تَّابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ

(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress,) meaning "With regards to expenditures, transportation, supplies and water,

مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ

(after the hearts of a party of them had nearly deviated,) away from the truth, thus falling prey to doubting the Messenger's religion because of the distress and hardships they suffered during their travel and battle,

ثُمَّ تَابَ عَلَيْهِمْ

(but He accepted their repentance.)

He directed them to repent to their Lord and renew their firmness on His religion,

إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ

(Certainly, He is unto them full of kindness, Most Merciful.)"

And (Allah has forgiven) the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (118)O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds)(119)

The Three, Whose Decision was deferred by the Messenger of Allah (ﷺ)

Imam Ahmad recorded that 'Abdullah bin Ka'b bin Malik, who used to guide Ka'b after he became blind, said that he heard Ka'b bin Malik narrate his story when he did not join the battle of Tabuk with the Messenger of Allah ﷺ. Ka'b bin Malik said, "I did not remain behind Allah's Messenger ﷺ in any battle that he fought except the battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah's Messenger ﷺ had gone out in search of the caravan of Quraysh, until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-'Aqabah pledge with Allah's Messenger ﷺ when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the 'Aqabah pledge. As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah's Messenger ﷺ in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle.

Whenever Allah's Messenger ﷺ wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabuk) which Allah's Messenger ﷺ fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet ﷺ clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allah's Messenger ﷺ was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered."

Ka'b added, "Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah's Messenger fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah's Messenger ﷺ and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, 'I can do that if I want.' So I kept on delaying it every now and then until the people were prepared, and Allah's Messenger ﷺ, and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, 'I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing …

And (Allah has forgiven) the three who stayed behind, until for them the earth, vast as it is, was straitened and their souls were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them, that they might beg for His pardon. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (118)O you who believe! Have Taqwa of Allah, and be with those who are true (in words and deeds)(119)

The Three, Whose Decision was deferred by the Messenger of Allah (ﷺ)

Imam Ahmad recorded that 'Abdullah bin Ka'b bin Malik, who used to guide Ka'b after he became blind, said that he heard Ka'b bin Malik narrate his story when he did not join the battle of Tabuk with the Messenger of Allah ﷺ. Ka'b bin Malik said, "I did not remain behind Allah's Messenger ﷺ in any battle that he fought except the battle of Tabuk. I failed to take part in the battle of Badr, but Allah did not admonish anyone who did not participate in it, for in fact, Allah's Messenger ﷺ had gone out in search of the caravan of Quraysh, until Allah made the Muslims and their enemies meet without any appointment. I witnessed the night of Al-'Aqabah pledge with Allah's Messenger ﷺ when we pledged for Islam, and I would not exchange it for the Badr Battle, even though the Badr Battle is more popular among the people than the 'Aqabah pledge. As for my news of this battle of Tabuk, I was never stronger or wealthier than I was when I remained behind Allah's Messenger ﷺ in that battle. By Allah, never had I two she-camels before, but I did at the time of that battle.

Whenever Allah's Messenger ﷺ wanted to go to a battle, he used to hide his intention by referring to different battles, until it was the time of that battle (of Tabuk) which Allah's Messenger ﷺ fought in intense heat, facing a long journey, the desert, and the great number of enemy soldiers. So the Prophet ﷺ clearly announced the destination to the Muslims, so that they could prepare for their battle, and he told them about his intent. Allah's Messenger ﷺ was accompanied by such a large number of Muslims that they could not be listed in a book by name, nor registered."

Ka'b added, "Any man who intended not to attend the battle would think that the matter would remain hidden, unless Allah revealed it through divine revelation. Allah's Messenger fought that battle at a time when the fruits had ripened and the shade was pleasant, and I found myself inclined towards that. Allah's Messenger ﷺ and his Companions prepared for the battle and I started to go out in order to get myself ready along with them, but I returned without doing anything. I would say to myself, 'I can do that if I want.' So I kept on delaying it every now and then until the people were prepared, and Allah's Messenger ﷺ, and the Muslims along with him, departed. But I had not prepared anything for my departure. I said, 'I will prepare myself (for departure) one or two days after him, and then join them.' In the morning following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning, I went out to get ready but returned without doing …

It was neither befitting for the people of Al-Madinah and the bedouins of the neighborhood to remain behind Allah's Messenger nor to prefer their own lives to his life. That is because they suffer neither Zama' nor Nasab, nor Makhmasah in the cause of Allah, nor did they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy, but is written to their credit as a deed of righteousness. Surely, Allah wastes not the reward of the doers of good (120)

Rewards of Jihad

Allah, the Exalted and Most Honored, criticizes the people of Al-Madinah and the bedouins around it, who did not participate in the battle of Tabuk with the Messenger of Allah ﷺ. They sought to preserve themselves rather than comfort the Messenger ﷺ during the hardship that he suffered in that battle. They incurred a loss in their share of the reward, since,

لَا يُصِيبُهُمْ ظَمَأٌ

(they suffer neither 'Ẓama''), thirst,

وَلَا نَصَبٌ

(nor 'Naşab'), fatigue,

وَلَا مَخْمَصَةٌ

(nor 'Makhmaşah'), hunger,

وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ

(nor they take any step to raise the anger of disbelievers), by strategies of war that would terrify their enemy,

وَلَا يَنَالُونَ

(nor inflict), a defeat on the enemy,

إِلَّا كُتِبَ لَهُم

(but is written to their credit) as compensation for these steps that are not under their control, but a consequence of performing good deeds that earn them tremendous rewards,

إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

(Surely, Allah wastes not the reward of the doers of good.)

Allah said in a similar Ayah,

إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

(Certainly We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost)