9-30 And the Jews say: Ezra is the son of Allah; and the Christians say: The Messiah is the son of Allah. These are the words of their mouths.a They imitate the saying of those who disbelieved before. Allah’s curse be on them! How they are turned away!b
وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَـٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَـٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَـٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ (۳۰)
9-30a: Along with the mention of wars with the Ahle Kitab, it is conveyed that these people do not want Islam to succeed, and are constantly working to undermine it, but Islam will ultimately succeed. Before the main topic of discussion in this section, mention is made of some mistakes of the Jews and Christians.
Ezra: Ezra or Ezaar was a great prophet among the Jews. Talmudic scholars have made extravagant claims about him in their writings. It is stated in the Jewish Encyclopedia that some scholars maintain that if the shariah had not been revealed to Moses it would have been revealed to Ezra. It is possible that at some time the Jews, because of such claims and in competition with the Christians, may have actually called him the son of God. In all the arguments with the Jews in the Quran they were not directly accused of this, which goes to show that if the belief of the son of God in actual fact existed among the Jews it was not held widely by all Jews. It may have been the belief of one sect, or the use of the term son of God may be in the same sense as in: وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَـٰرَىٰ نَحْنُ أَبْنَـٰٓؤُا۟ ٱللَّهِ وَأَحِبَّـٰٓؤُهُۥ ۚ (And the Jews and the Christians say: We are the sons of Allah and His beloved ones) (5:18). The word sons of Allah is used metaphorically and the purport only is that they are His beloved as a son is to a father. In the same way, the purport in calling Ezra as the son of Allah may be that they respect him more than his status.
9-30b: يُضَـٰهِـُٔونَ – ضاھی occurs both with and without a hamzah and means similarity, resemblance, or likeness (R).
قَـٰتَلَهُم – Some have taken its meaning to be may Allah curse them, and some as may Allah kill them. Raghib states that this is from باب مُفَاعَلَة and the meaning is that such a person aims to battle Allah and anyone who confronts Allah will be defeated.
An information is revealed in these words which has only now become known to the world, namely that in ascribing a son to God, the Christian nations have only followed previous idolatrous nations. An examination of the Greek and Roman faiths shows that the belief of God having a son prevailed among them and Paul borrowed this idea from them. When Paul saw that the Jews would not accept Jesus, he took some words of Jesus which were spoken as metaphors and analogies to be literal and real and made Christianity into a faith akin to an idolatrous religion which then became more acceptable to the gentiles and earned their favorable disposition. The Quran accuses the Christians of following the example of previous idolatrous nations in elevating Jesus to the status of son of God. Thus, the belief that God has a son is not the invention of the Christians but an emulation of other idolatrous faiths. The Arabs too ascribed daughters to God but by adding the words مِن قَبْلُ (before), it is made clear that the Quranic reference is to idolatrous nations before Christianity.
9-31 They take their doctors of law and their monks for lords besides Allah, and (also) the Messiah, son of Mary. And they were enjoined that they should serve one God only — there is no god but He. Be He glorified from what they set up (with Him)!a
ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَـٰنَهُمْ أَرْبَابًۭا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَـٰهًۭا وَٰحِدًۭا ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ۚ سُبْحَـٰنَهُۥ عَمَّا يُشْرِكُونَ (۳۱)
9-31a: أَرْبَاب – It is the plural of ربّ (See 1:1a). When one is excessively submissive to someone, that someone is also called a deity or ربّ . Accordingly, it is narrated that Addi bin Hatim asked the Holy Prophet when this verse was revealed: O Messenger of Allah people did not worship rabbis and priests, to which the Holy Prophet replied: Was it not that what Allah has allowed, they would call it prohibited and people would accept the Rabi’s verdict, and what Allah has prohibited, they would call it lawful and people would consider it as lawful. The purport of mentioning the name of Messiah son of Mary separately is to specifically point to the Christians who are mentioned in the next verse. Based on this measure, the disciples of hereditary spiritual leaders, barring some exceptions, consider them as أَرْبَابًۭا مِّن دُونِ ٱللَّهِ (Lords besides Allah) because whatever the Pir says is accepted without regard to the shariah.
9-32 They desire to put out the light of Allah with their mouths, and Allah will allow nothing save the perfection of His light, though the disbelievers are averse.a
يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ (۳۲)
9-32a: نُورَ ٱللَّهِ – By نُورَ ٱللَّهِ is meant the prophethood of Muhammad or the religion of Islam. By بِأَفْوَٰهِهِمْ is meant their false allegations made without any proof or argument.
On the one hand, this verse exposes the extent of the Christian plans against Islam and how they are trying to destroy and eliminate Islam and on the other hand, it is stated in the strongest possible terms that Islam will be perfected.
9-33 He it is Who has sent His Messenger with the guidance and the Religion of Truth that He may make it prevail over all religions, though the polytheists are averse.a
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ (۳۳)
9-33a: يُظْهِر – The meaning of ظَھۡر is back and another meaning is mount. Metaphorically it is spoken of something that gives strength. The meaning of ظَھَر علیه means to prevail over, defeat, triumph. Derived from it is يُظْهِرہ which means to prevail (R).
This is the second good news. The previous verse revealed that the opponents of Islam would not be able to destroy and eliminate it and now it is stated that not only that, but this religion will prevail over all other religions. The Christians are celebrating that the worldly dominance of Islam is at an end but those with insight can see that despite the loss of worldly power, the progress of Islam is unchecked in the world. Previously too, Islam ruled over the hearts of people and now too Islam rules over their hearts. Islam had been granted worldly governance because at that time without an Islamic kingdom it would have been difficult for Islam to spread.
The competition between Islam and Christianity: It is now possible for Islam to spread even without worldly domination. A Christian criticism of Islam is that Islam spread in the early period of its history because of the Islamic kingdom and the use of the sword. Now Allah has granted the kingdom and sword to another nation and has challenged them to use all their power but in the end the truth will prevail. Although Islamic power has waned, but Islamic principles are increasingly finding acceptance. Islamic monotheism, and equality of humans which is a core part of the Islamic teachings is progressing daily and the principles of trinity and atonement are receding. Despite the apparent governance of the Christian nations over the world, its spiritual governance is shrinking. On the other hand, despite the physical weakness of the Islamic states, Islam’s spiritual governance is strengthening.
Most commentators agree that the triumph of Islam over other religions will take place after the coming of the Promised Messiah (IJ). It is not correct however to think that the triumph of Islam means that other faiths will cease to exist. The words prevail over other religions shows that other religions will be there, but Islam will be the dominant religion. In these times, the beliefs of Christianity are disappearing from the hearts of people and Christians are becoming disillusioned with their religion. On the other hand, the true beliefs of Islam are finding increasing acceptance which goes to show that the time for the Promised Messiah is here.
9-34 O you who believe, surely many of the doctors of law and the monks eat away the property of men falsely, and hinder (them) from Allah’s way. And those who hoard up gold and silver and spend it not in Allah’s way — announce to them a painful chastisement,a
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ كَثِيرًۭا مِّنَ ٱلْأَحْبَارِ وَٱلرُّهْبَانِ لَيَأْكُلُونَ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۗ وَٱلَّذِينَ يَكْنِزُونَ ٱلذَّهَبَ وَٱلْفِضَّةَ وَلَا يُنفِقُونَهَا فِى سَبِيلِ ٱللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍۢ (۳۴)
9-34a: This verse first mentions the illegal consumption of people’s wealth by scholars of religion and priests. The verse states that religious scholars of the Christians and Jews scammed the populace of their wealth by stating that if the people pleased the religious scholar, then Allah will be pleased with them, and by accepting bribes to give religious decrees. This is not just confined to the religious leaders of Jews and Christians and is in a way a warning to the Muslims to beware of such religious scammers. In the present times, most of the Muslim religious leaders are of the same type and claim that their satisfaction is God’s satisfaction. They also become instrumental in stopping people from the way of Allah because their own desires come in the way, and thus they become enemies of the truth. It was in a similar vein that the religious scholars of the Jews and Christians became the enemies of the Holy Prophet. Today, these Muslim religious scholars are opposing the truth that Allah has manifested through a Mujaddid who did not call the people to anything but the service of Islam.
What is meant by hoarding gold and silver: Abu Dharr Ghifari interpreted this verse very strictly and considered that it prohibits the keeping of gold and silver in the house. He differed strongly with the other Companions on this score. In one instance, he chased Kaab with a stick in his hand and Kaab had to go and seek refuge with Caliph Usman. As a result, Caliph Usman ordered Abu Dharr to go and live in Rabadah to preserve the peace. It is obvious that Abu Dharr’s extreme interpretation is not correct because otherwise why would there be need to pay zakat and why would the laws of inheritance be revealed. The Holy Prophet himself said that zakat has been made obligatory to purify wealth. So, it is only the love of wealth that stops a person from spending money in the way of Allah or which makes a person think that the poor have no share in his wealth that is bad. One should avoid both extremes in the matter of amassing wealth. If on the one hand, the accumulation of wealth in a few hands is causing problems in western capitalistic countries, on the other, communism goes to the other extreme and does not allow private ownership of wealth. The Islamic teaching is one of moderation and following the golden mean. It allows for a person to accumulate wealth but requires him to give the poor a share and it censors those who accumulate wealth and do not spend it in the way of Allah. The censure is not on accumulating wealth if its disposition is made according to rules laid down by Allah.
9-35 On the day when it will be heated in the Fire of hell, then their foreheads and their sides hoarded up for yourselves, so taste what you used to hoard.a
يَوْمَ يُحْمَىٰ عَلَيْهَا فِى نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا۟ مَا كُنتُمْ تَكْنِزُونَ (۳۴)
9-34a: يُحْمَىٰ – حَمۡی is heat generated by hot jewels, like the heat generated by fire, and sun. It also includes bodily heat. The heat of anger when one is emotionally charged is called حَمِیۡة as in حَمِيَّةَ ٱلْجَـٰهِلِيَّةِ (the disdain of Ignorance) (48:26).
تُكْوَىٰ – کَوَی is a scar given by an animal. The verbal noun is کیّ (branding).
جِبَاهُهُمْ – جَبۡہَة is the forehead. The place on the face that touches the ground during the prostration.
جُنُوبُ – It is the plural of جنب which means side, flank or lying on the side.
Branding the forehead etcetera: The description of the punishment of the Hereafter is often in the same words as the evil that has been committed. A person accumulates wealth to garner dignity and respectability over others and interacts with them in an arrogant way and turns his back to the needy people. Hence the forehead with which he manifests his pride, his side which he turns away in conceit [( وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَـٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ) (And when We bestow favors on man, he turns away and behaves proudly) (17:83)] and his back which he turns towards the needy become the location for the punishment. The punishment is therefore inflicted on the forehead in the front, on the side and on the back or in other words, the punishment is all encompassing. Just accumulating wealth and not spending it in the way of Allah becomes a source of sorrow in this world, and the ease which one seeks from wealth is often not forthcoming.
9-36 Surely the number of months with Allah is twelve months by Allah’s ordinance, since the day when He created the heavens and the earth — of these four are sacred. That is the right religion; so wrong not yourselves therein. And fight the polytheists all together as they fight you all together. And know that Allah is with those who keep their duty.a
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًۭا فِى كِتَـٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌۭ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ ۚ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ ۚ وَقَـٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةًۭ كَمَا يُقَـٰتِلُونَكُمْ كَآفَّةًۭ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ (۳۶)
9-36a: The mention of Ahle Kitab cropped in incidentally and the real topic is about fighting the idolaters and before turning to the topic of the Tabuk expedition and hypocrites, the real topic is reverted to. Because the narration is about wars and fighting, it has become necessary to bring in a mention of the four months in which fighting is prohibited. Another reason for bringing this in is because the idolaters under a process called نسائ would keep on changing the sacred months which was deleterious to the maintenance of peace. Thus, in the year of the revelation of this surah, the ninth year after hijra, Hajj was performed in the month of Dhul Qadah because of نسائ. Further this is an announcement for the idolaters as it was necessary for them to know that there will be no change of the sacred months in the future. It is stated in this verse that from the beginning of creation, the months have been twelve and interestingly, the calendar of all nations have twelve months. Out of these four months are sacred and there is an admonition not to wrong yourself, that is not to wage war in these months. The acceptance of the sacredness of these months is called دِينُ ٱلْقَيِّمُ (the right religion) because this is a firm principle on which depended the life of a nation otherwise engaged in internecine wars. An alternative explanation is that دِينُ here is used in the sense of a method, that is this method is firm and will not give rise to any doubt.
After establishing the sacred months, Muslims are exhorted to be united in fighting the idolaters just like the idolaters fight the Muslims all together. The great principle that is taught to the Muslims here is to maintain a united front against the enemy just as the enemy come together and gets united against the Muslims.
9-37 Postponing (of the sacred month) is only an addition in disbelief, whereby those who disbelieve are led astray. They allow it one year and forbid it (another) year, that they may agree in the number (of months) which Allah has made sacred, and thus make lawful what Allah has forbidden. The evil of their doings is made fair-seeming to them. And Allah guides not the disbelieving people.a
إِنَّمَا ٱلنَّسِىٓءُ زِيَادَةٌۭ فِى ٱلْكُفْرِ ۖ يُضَلُّ بِهِ ٱلَّذِينَ كَفَرُوا۟ يُحِلُّونَهُۥ عَامًۭا وَيُحَرِّمُونَهُۥ عَامًۭا لِّيُوَاطِـُٔوا۟ عِدَّةَ مَا حَرَّمَ ٱللَّهُ فَيُحِلُّوا۟ مَا حَرَّمَ ٱللَّهُ ۚ زُيِّنَ لَهُمْ سُوٓءُ أَعْمَـٰلِهِمْ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ (۳۷)
9-37a: نَسِىٓءُ – نسٔ means to delay or to put something back, and نسیئة is to put back the sacred months which the Arab people did (R). Sometimes this was done because a war was ongoing and its continuation would spill over into a sacred month and they would conveniently declare the sacred month as an ordinary month and in its place declare an ordinary month to be sacred. Sometimes they would do it for other reasons as well and this created a lot of difficulty for those who were not aware of the change. For this reason, نسئ is declared as illegal and it is stated that when four months were declared to be sacred in the command of Allah, نسئ was not part of the command. This is an innovation that the idolaters created for their own convenience. Hence it is being done away with.
Bayan-ul-Quran 
verse 9:35 English translation is incorrect
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