Author: sftwr2020

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.

9-25 Certainly Allah helped you in many battlefields, and on the day of Hunain, when your great numbers made you proud, but they availed you nothing, and the earth with all its spaciousness was straitened for you, then you turned back retreating.^a

لَقَدْ نَصَرَكُمُ ٱللَّهُ فِى مَوَاطِنَ كَثِيرَةٍۢ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْـًۭٔا وَضَاقَتْ عَلَيْكُمُ ٱلْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ (۲۵)

9-25a: مَوَاطِنَ – It is the plural of مَوۡطِن. وَطَنۡ is the place where one resides and it is also called مَوۡطِن. An alternate meaning is battlefield (LA).

Battle of Hunain: Hunain is a valley between Makkah and Taif, just three miles from Makkah. After the conquest of Makkah, the Holy Prophet learnt that the tribes of Hawazin and Thaqif were preparing to attack the Muslims. The Holy Prophet decided to attack them preemptively and stop this insurrection before it gathered strength. Accordingly, the Holy Prophet left Makkah with the ten thousand men with whom he had conquered Makkah and another two thousand recently converted men, making a force of twelve thousand. The Muslims were proud in the strength of their numbers as the enemy numbered only four thousand. Hawazin and Thaqif were well known for their archery and held the narrow mountain paths. In the very first encounter, a rain of arrows struck the Muslim vanguard which was mostly comprised of new converts who turned their backs and retreated. This had an impact on the troops coming up in the rear and in a short while, the army of twelve thousand began to flee. This was a manifestation of God’s power. However, the Holy Prophet mounted on his mule which was being led by Ibn Abbas who held its reins continued to advance towards the enemy and he kept announcing in a loud voice: انا النبی لا کذب انا ابن عبدالمطلب (I am a Prophet, this is not a lie, I am the son of Abdul Mutlab). This manifestation of bravery and courage had an instant effect. In a little while, the fleeing soldiers began to gather around him, and the entire force returned to attack the enemy and defeated it. The term the earth with all its spaciousness was straitened for you refers to the retreat in which the fleeing army could not find enough space in that narrow valley to run back. This previous incident is referred to here to caution the Muslims that their victory and triumph are the result of God’s assistance and not a result of their numbers. They should never be proud of their numbers. 

9-26 Then Allah sent down His calm upon His Messenger and upon the believers, and sent hosts which you saw not, and chastised those who disbelieved. And such is the reward of the disbelievers.

ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًۭا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ (۲۶)

9-26a: جُنُودًۭا لَّمْ تَرَوْهَا – This refers to the assistance by the angels, and لَّمْ تَرَوْهَا means you did not see them. This proves that the coming of the angels during the wars was not seen by these eyes. It is possible that some Companion may have seen them with their spiritual eyes in a vision.

9-27 Then will Allah after this turn mercifully to whom He pleases. And Allah is Forgiving, Merciful.

ثُمَّ يَتُوبُ ٱللَّهُ مِنۢ بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ (۲۷)

9-28 O you who believe, the idolaters are surely unclean, so they shall not approach the Sacred Mosque after this year of theirs.^a And if you fear poverty, then Allah will enrich you out of His grace, if He please. Surely Allah is Knowing, Wise.^b

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌۭ فَلَا يَقْرَبُوا۟ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةًۭ فَسَوْفَ يُغْنِيكُمُ ٱللَّهُ مِن فَضْلِهِۦٓ إِن شَآءَ ۚ إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌۭ (۲۸)

9-28a: نَجَسٌۭ – نَجاسة is impurity or uncleanliness and includes the uncleanliness that the senses can detect, that is bodily impurities and also that which is detected by the spiritual eye, namely hidden moral impurity (R). The purport here is spiritual impurity and the noun has been used to emphasize, as if to say they are positively unclean. The meaning is not that they are bodily unclean, and the Sacred Mosque will get polluted, but that their polytheistic beliefs are impure and Allah has made the Sacred Mosque a sign of pure monotheism.

Polytheists prohibited from coming to the Sacred Mosque: Non-Muslims cannot enter the area demarcated as sacred or حرم and this prohibition is not specific to Hajj but is general. At no time can a non-Muslim come into the sacred precincts. All non-Muslims are included in the word idolaters because strict monotheism is not found in any religion except Islam. This command is not for all mosques but is specific to the Sacred Mosque. The wisdom in this command appears to be that this center of Islam should not come in the possession of non-Muslims. This matter is testimony to the perfect knowledge of God Who manifested to the Holy Prophet the condition that was going to take place thirteen centuries later, namely that non-Muslim powers would first start venturing into Islamic countries, then gain some influence in them and finally occupy them. So, the Knower of the Unseen and Wise God (as indicated by his attributes of إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌۭ mentioned at the end of the verse) in His perfect knowledge and wisdom kept the precincts of the center of Islam free from the entry of non-Muslims. This command that is given to the Muslims also conveys that the governance of this country will stay in Muslim hands and that they will have the power to enforce this command.

9-28b: The good news that Makkah need not fear poverty: The meaning of عَيْلَةًۭ is poverty or indigence, and the meaning of عال is became indigent, as in: وَوَجَدَكَ عَآئِلًۭا فَأَغْنَىٰ (And find thee in want, so He enriched thee) (93:8). The fear of poverty is mentioned because Makkah is in a valley that is devoid of any seed produce. Trade was the economic lifeline of the people. In particular, during the Hajj season people brought their goods for trading from far and wide, and the people of Makkah earned a profit without much effort. So, it is stated that the people of Makkah should not fear poverty because Allah will make some arrangement through His blessing. The blessing took the form of conversion of the whole of Arabia to Islam and to the spread of Islam throughout the world.

9-29 Fight those who believe not in Allah, nor in the Last Day, nor forbid that which Allah and His Messenger have forbidden, nor follow the Religion of Truth, out of those who have been given the Book, until they pay the tax in acknowledgement of superiority and they are in a state of subjection.^a

 قَـٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُۥ وَلَا يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ حَتَّىٰ يُعْطُوا۟ ٱلْجِزْيَةَ عَن يَدٍۢ وَهُمْ صَـٰغِرُونَ (۲۹)

9-29a: ٱلْجِزْيَةَ – This word is derived from جزا which means requit or compensate. Hence جِزْيَةَ is a compensation for something. و تَسۡمِتُھا بذٰلك لِلۡاِجۡتِزَاءِ بِھا فی حَقۡنِ دَمِھِم  (This has been named jizya because this is a compensation taken from them (non-Muslims) for the protection of their life) (R). Thus, jizya is a tax that is taken from non-Muslims for meeting the expenses of national defense. The Muslims paid for the national defense by volunteering in the army and often paying with their lives while non-Muslims in lieu had to pay a small monetary amount. When Muslims rule over another nation, they will be required to protect the life and property of non-Muslims because the duty of protection falls on the government. Similarly, the government will protect them from enemies. In return for providing this protection, an amount was collected from them which is called jizya. As proof that jizya is payment for protection, an incident from the time of Caliph Umar may be cited. When the Muslim forces had to withdraw from Hamas in Syria, Abu Ubaida, the commander of the Muslim forces, called the Jews and Christians living in the area and returned the collected jizya amounting to thousands back to them saying that since they could not provide protection to them, they cannot keep their money. It was written in the standing rules that if a Muslim force had to withdraw from an area, the collected jizya must be returned to the payers.

 عَن يَدٍۢ- ید means hand and metaphorically is used for strength or power. The meaning, therefore, is by their strength, that is because of the Muslims overpowering them. Raghib has interpreted this as: عَنۡ مقا بَلَةِ نِعۡمةٍ علیہم فی مُقارَّتِہِمۡ (In return for the blessing of ease they have obtained). Some have taken the meaning of عَن يَدٍۢ as عن غنی that is, they should pay jizya if they are well to do because jizya was not taken from people who were paupers or unable to pay (RM). This meaning is preferable because the sense of being subjugated is included in صَـٰغِرُونَ .

صَـٰغِرُونَ – Raghib has given the meaning of صاغر as one who is satisfied with a subordinate status. So, the purport is being subjugated.

Code of conduct in hostilities with Ahle Kitab: This verse is a supplement to the previous topic. All the instructions about war that have come in the Quran so far and particularly in this surah have been directed at wars with the idolaters. This could have given rise to the thinking that perhaps the need to wage war with anybody except the idolaters will not arise. This is the reason for bringing the Ahle Kitab into the picture now. The purport is that the conditions under which fighting is permissible with the idolaters are the same conditions under which fighting is permissible with the Ahle Kitab. In the description that is given of the Ahle Kitab, it is conveyed that they have strayed far from the religion of truth on which they were established. More details of this will be furnished in the next section.

It is worth reflecting here that the command given is قَـٰتِلُوا۟ (fight) and there are always two parties in a fight. The command is not اقتلوا which would give authority to kill them. It is obvious that the constraints that have already been levied on the permission to fight hold equally in the case of fighting with the Ahle Kitab and these are: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ (Fight in the way of Allah against those who fight against you but be not aggressive) (2:190). 

Was the conduct of the Holy Prophet in accordance with this command: The Roman Empire lay north of Arabia. The Holy Prophet got information that the Romans were preparing to launch an invasion of Arab lands. The Holy Prophet immediately gathered a force of thirty thousand and reached the farthest northern boundary of Arabia. This is known as the Tabuk expedition, details of which will be forthcoming in the future. On reaching the frontier, the Holy Prophet did not find an army of the enemy to oppose him. If the permission to fight the Ahle Kitab was not conditional, this was a very opportune time because the permission to fight Ahle Kitab had been given, the army was ready, and the absence of opposition made success very likely. But what did the Holy Prophet do? He came back without fighting. Why? It was because the condition of: ٱلَّذِينَ يُقَـٰتِلُونَكُمْ (those who fight against you) was not fulfilled. Thus, the wording of the Quran and the example of the Holy Prophet bear testimony that permission to fight the Ahle Kitab is governed by the same conditions as the permission to fight the idolaters.

It is stated here that the Ahle Kitab, that is other faiths, will always be present and will not disappear like the idol worship of the Arabs. Hence it is stated that if war becomes inevitable and the enemy offers to pay jizya then war should not be waged, and protection accorded as befits those who pay jizya. By the use of the word صاغر , it is conveyed that in the wars with the Ahle Kitab, Muslims will succeed and the Ahle Kitab will be subjugated.

9-17 The idolaters have no right to maintain the mosques of Allah, while bearing witness to disbelief against themselves. These it is whose works are vain; and in the Fire will they abide.^a

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُوا۟ مَسَـٰجِدَ ٱللَّهِ شَـٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلْكُفْرِ ۚ أُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ وَفِى ٱلنَّارِ هُمْ خَـٰلِدُونَ (۱۷)

9-17a: يَعْمُرُوا۟ – عِمَارۃ – It is the opposite of desolate or deserted, that is inhabited or populated. Inhabiting a mosque includes both living in it, visiting it, and maintaining it.

مَسَـٰجِدَ ٱللَّهِ – The idolaters did not have any connection with other mosques but exerted their right on the Sacred Mosque (Kaba) as they visited it as a shrine. So, it is the Sacred Mosque that is called مَسَـٰجِدَ ٱللَّهِ here because all mosques point in its direction. Alternatively, a specific assertion has been made using generic words.

The last section ended with the assertion that it is not enough for a person to only claim verbally that he is a Muslim and so he will be tried for his sincerity and will be required to wage jihad. It is explained here what kind of sacrifices are required by Islam. The idolaters considered it a great service that they were the custodians of Kaba, maintained it and provided water for the pilgrims and in this way kept it inhabited. It is explained here that this is not something of great merit so that Muslims may not think that being custodian of a mosque is something to be proud of. Instead, what is required is to sacrifice wealth and life in the way of Allah, The subject is broached by stating that the idolaters who take great pride in doing these works have no right in the first place to inhabit the mosques of Allah because a mosque is constructed to worship Allah and they worship idols. This is a self-incriminating testimony of their paganism against them because by now the Kaba had been purified of all idols and so it was against the beliefs of the idol worshippers to go to the Kaba or to perform any service. Another reason for beginning this section in this way is that by now an announcement had been made that the idolaters were prohibited from performing hajj and the reason for the prohibition is made manifest here. The reference to their works being in vain is to works that they were proud of, that is the services that they performed at the Kaba. It is stated that if they are involved in idolatry, hajj or service rendered as custodian of Kaba would not benefit them. There is also an indication here that the custodianship of the Kaba will now never be in the hands of a polytheistic nation. 

9-18 Only he can maintain the mosques of Allah who believes in Allah and the Last Day, and keeps up prayer and pays the poor-rate and fears none but Allah. So these it is who may be of the guided ones.

 إِنَّمَا يَعْمُرُ مَسَـٰجِدَ ٱللَّهِ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمْ يَخْشَ إِلَّا ٱللَّهَ ۖ فَعَسَىٰٓ أُو۟لَـٰٓئِكَ أَن يَكُونُوا۟ مِنَ ٱلْمُهْتَدِينَ (۱۸)

 9-19 Do you hold the giving of drink to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of) one who believes in Allah and the Last Day and strives hard in Allah’s way? They are not equal in the sight of Allah. And Allah guides not the iniquitous people.^a

أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَجَـٰهَدَ فِى سَبِيلِ ٱللَّهِ ۚ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ (۱۹)

9-19a: Thus, minor acts of generosity are not equivalent to the great work of jihad in the way of Allah which is to strive with maximum ability to establish truth in the world. Some have suggested that the revelation of this verse took place when Ibn Abbas came to Makkah as a captive after the battle of Badr and boasted to Ali about the services that idolaters provide to pilgrims in Kaba. This suggestion is apparently not correct because this verse was revealed in 9 hijra. 

9-20 Those who believed and fled (their homes), and strove hard in Allah’s way with their wealth and their lives, are much higher in rank with Allah. And it is these that shall triumph.

ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَآئِزُونَ (۲۰)

9-21 Their Lord gives them good news of mercy and pleasure, from Himself, and Gardens wherein lasting blessings will be theirs,^a

يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍۢ مِّنْهُ وَرِضْوَٰنٍۢ وَجَنَّـٰتٍۢ لَّهُمْ فِيهَا نَعِيمٌۭ مُّقِيمٌ (۲۱)

9-21a: Allah’s mercy and His pleasure are those magnificent blessings of Paradise which are mentioned separately from the other blessings.

9-22 Abiding therein for ever. Surely Allah has a mighty reward with Him.

خَـٰلِدِينَ فِيهَآ أَبَدًا ۚ إِنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌۭ (۲۲)

9-23 O you who believe, take not your fathers and your brothers for friends if they love disbelief above faith. And whoever of you takes them for friends, such are the wrongdoers.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوٓا۟ ءَابَآءَكُمْ وَإِخْوَٰنَكُمْ أَوْلِيَآءَ إِنِ ٱسْتَحَبُّوا۟ ٱلْكُفْرَ عَلَى ٱلْإِيمَـٰنِ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ (۲۳)

9-24 Say: If your fathers and your sons and your brethren and your wives and your kinsfolk and the wealth you have acquired, and trade whose dullness you fear, and dwellings you love, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings His command to pass. And Allah guides not the transgressing people.^a

قُلْ إِن كَانَ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَٰنُكُمْ وَأَزْوَٰجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَٰلٌ ٱقْتَرَفْتُمُوهَا وَتِجَـٰرَةٌۭ تَخْشَوْنَ كَسَادَهَا وَمَسَـٰكِنُ تَرْضَوْنَهَآ أَحَبَّ إِلَيْكُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍۢ فِى سَبِيلِهِۦ فَتَرَبَّصُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ (۲۴)

9-24a: This verse lays down a rule for the Muslim community’s national life which the Muslims have forgotten to the extent that a translator of the Quran put a footnote in his translation in which he states that this command is for the Muslims of the early Islamic period and not for the Muslims of the current period. Muslims have become so divorced from the actual condition that became the means for their real life that they do not consider this rule to be practical for implementation anymore. According to the spirit of this verse, Muslims are not prohibited from keeping a relationship with their relatives and kinsmen, or from earning wealth, or to trade, or to make palatial houses. All their worldly affairs are mentioned in this verse, their businesses are mentioned which require constant vigilance and any negligence towards which may result in bankruptcy, and their palatial houses and palaces are mentioned. Muslims are free to indulge in all these worldly activities and strive hard for them, but they must keep one rule paramount in their mind that these things should not be dearer than Allah and His Messenger and jihad in the way of Allah. If they need to sacrifice these things for the sake of Allah, they should do so. If they need to sever their filial relationships for the sake of accepting the truth or for spreading the truth, they should do so. If their wealth is destroyed, then let it be so and if their business will be ruined, let it get ruined. In short, they should be ready to sacrifice these things for Islam. It is the summary of this verse by which the Mujaddid of this century asked his followers to take the pledge: I will give precedence to religion over this world. All these things are included in means but the real purpose is God and His Messenger. It is necessary to sacrifice the means to achieve the purpose. In the end it is stated that if Muslims do not do what is stated in this verse and make these worldly things the purpose of their life, then they will receive the treatment meted out to transgressors.

9-1 A declaration of immunity from Allah and His Messenger to those of the idolaters with whom you made an agreement.^a

بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ (۱)

9-1a: بَرَآءَةٌۭ – The meaning of بُرۡء and بَرَاء and تَبَرِّی is separation from that which is repugnant to a person. That is why this word is also spoken about recovering from illness, separation from someone you do not like. Such a person who is free from liability is called بری and the nation that is free from liability is called براء as in أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ(Allah is free from any liability to the idolaters, and so is His Messenger) (9:3); أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌۭ مِّمَّا تَعْمَلُونَ (You are clear of what I do and I am clear of what you do) (10:41); إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا (When those who were followed renounce) (2:166); إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ (We are clear of you) (60:4) (R).

If Surah Anfal gives information about the start of a period of wars, this surah gives information about their coming to an end, or if that surah mentions the initial actions of the disbelievers, then this surah mentions the ultimate result. In the first section there is mention of breaking all relations with the idolaters who had repeatedly violated the terms of their agreements with the Muslims. One of the great problems that the Muslims were confronted with was that the idolaters of Arabia would enter into an agreement with the Muslims and just as the Muslims felt secure from them, they would come under pressure of the opponents and break their pledge. After the conquest of Makkah when the period of wars was coming to an end, it was considered necessary to crush the ability of these violators of agreements to make mischief, and thereby to lay the foundation of a lasting peace in the land. Accordingly, in the ninth year after hijra, the first few verses of this surah were announced to all the tribes who had gathered for Hajj that year. The Holy Prophet did not go for pilgrimage himself that year and Abu Bake was appointed to lead the Muslims who went for pilgrimage. After his departure, Ali was dispatched to announce the first few verses of Surah Tawbah to the pilgrims. After reading out the verses, the following matters were also announced: First, that after this year, no idolater would be allowed to go near the Kabah; second, no person would be allowed to circumambulate the Kabah naked; third that all agreements will be fulfilled.

It is obvious, as is manifest from the fourth verse, that these verses do not refer to all the polytheists of the world and in fact the verses do not even refer to all the idolaters of Arabia. These verses are specifically directed to those people who repeatedly violated their agreements because those who did not violate the agreements are reassured that their agreements would be fulfilled. Among the matters that Ali announced, there is special mention about the fulfilment of the agreements. So, to extract a command from these verses of a declaration of war against all the polytheists of the world is an interpretation that is against the explicit and decisive dictum of the Quran.

9-2 So go about in the land for four months and know that you cannot escape Allah and that Allah will disgrace the disbelievers.^a

فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍۢ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ (۲)

9-2a: It has been narrated that Hajj that year was held in the month of Dhu al Qadah instead of Dhu al Hajj under a provision called بسبب نسئ which allowed the Hajj to be postponed. In any case, a grace period of four months was allowed from the time of the announcement made during Hajj. It is not correct to say that the pacts were terminated because the Muslims were now in a dominant position after the conquest of Makkah. Makkah was conquered in the month of Ramadan in the eighth year of hijra and the renunciation of agreements took place fourteen months later. Despite the conquest of Makkah which only had to do with the Quraish, the Muslims were still being harassed by other tribes of Arabia. In fact, the words used in this verse know that you cannot escape Allah, show clearly that these tribes were still actively engaged in planning against the Muslims. For this reason and in accordance with the command given much earlier in Surah Anfal: وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةًۭ فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ(And if you fear treachery on the part of a people, throw back to them (their treaty) on terms of equality) (8:57), the Holy Prophet terminated the agreements after giving a grace period of four months because there was no other way to end the mischief and bring about peace in the land. The fact that the pacts were terminated because of the mischief created by the repeated violation of agreements and not because of their disbelief is apparent from the fact that in verse 9:4 those idolatrous tribes that did not violate their agreements are exempt from this announcement.

9-3 And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is free from liability to the idolaters, and so is His Messenger. So if you repent, it will be better for you; and if you turn away, then know that you will not escape Allah. And announce painful chastisement to those who disbelieve^a —

 وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ (۳)

9-3a: يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ – There is some disagreement whether this means the Day of Sacrifice, that is the tenth of Duh al Hajj or the day of the large gathering in Arafat which is on the ninth of Dul al Hajj. Historical evidence proves that the announcement was made on the Day of Sacrifice, the tenth of Dhu al Hajj so the first mentioned opinion is preferred. This is further supported by a hadith of the Holy Prophet in which he called the Day of Sacrifice as يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ .

9-4 Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up anyone against you; so fulfil their agreement to the end of their term. Surely Allah loves those who keep their duty.^a

إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًۭٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًۭا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ (۴)

9-4a: The exception granted in this verse shows clearly that the reason for breaking the relationships is only the violation of agreements by the idolaters. Where there is no violation of pacts, the fulfilment of pacts is termed as اتقاء or duty. Thus, the real reason for this announcement is not idolatry or disbelief but breach of agreements. Commentators have here mentioned only Banni Hamza and Banni Mudlaj, two tribes of Kunanah, that had pacts with unexpired terms. It is not known whether the tribe of Khazaya who were allies of the Muslims and on behalf of whom the Muslims attacked Makkah, had a pact with a fixed term. There may have been pacts with other tribes as well.

9-5 So when the sacred months have passed, slay the idolaters, wherever you find them, and take them captive and besiege them and lie in wait for them in every ambush. But if they repent and keep up prayer and pay the poor-rate, leave their way free. Surely Allah is Forgiving, Merciful.^a

 فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍۢ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ (۵)

9-5a: ٱلْأَشْهُرُ ٱلْحُرُمُ – The four month respite given in the announcement above in which there will be no fighting is here referred to as  ٱلْأَشْهُرُ ٱلْحُرُمُ (Sacred months). They are called sacred months either because there will be no fighting in them or because Dhu al Qadah, Dhu al Hajj and Muharram which were included in and comprised the bulk of the four-month period were sacred months.

ٱحْصُرُوهُمْ – حَصۡر means تضییق (confine, enclose) and ٱحْصُرُوهُمْ means ضیقوا علیہم (confine or encircle them) (R), that is straiten them until they stop اَحۡصَرہ العَدَدُّ اذا اضَیَّقَ علیه فحصر . When the enemy straitens someone to a stop, it is called: احصرہ العدو . The literal meaning of حَصۡر and اِحۡصار is منع  that is to stop (LA). Although حَصۡر also means حبس (to take captive) but because خُذُوهُمْ (take them captive) has preceded  ٱحْصُرُوهُمْ , hence the meaning of حَصۡر here is to stop them by some other means, as in: لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ ((Charity) is for the poor who are confined in the way of Allah) (2:273) and the purport here is that they have been stopped from working for some reason and does not mean that they are imprisoned. Ibn Jarir has taken the meaning of ٱحْصُرُوهُمْ as وامنعو ھم التصرف فی بلاد الاسلام و دخول مکة (Stop them from coming and going from Islamic lands and prohibit them from entering Makkah.

مَرْصَدٍۢ  – The meaning of رَصَد is to surveil, monitor, observe or lie in wait  to ambush, and مرصَد is the place where one lies in wait. The meaning of رَصَد and ارصاد is the same, as seen in the occurrence: وَإِرْصَادًۭا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ (and a refuge for him who made war against Allah and His Messenger) (9:107).

Some critics, who even if they look at the Quran do so in a cursory manner, conclude from this verse that Islam requires every disbeliever to be killed because the words used here are فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ (slay the idolaters). When viewing through the lens of prejudice, the vision gets distorted, and one fails to see very clearly. The topic under discussion from the beginning of this chapter is the repeated violation of agreements by the disbelievers, and it has earlier been stated about them يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍۢ (then they break their agreement every time) (8:56). There is no mention here of disbelievers with whom there was no agreement and also not of the disbelievers who did not violate their agreements. In the very first verse of this surah the disgustful behavior mentioned is confined to those with whom an agreement was made ٱلَّذِينَ عَـٰهَدتُّم (with whom you made an agreement). This divorces all those idolaters and disbelievers who did not make an agreement from the subject of this surah. Those who had an agreement but did not violate it are separately exempted. So, the ones who are left are those few disbelievers who repeatedly violated the agreements they had entered with the Muslims, and the punishment that is proposed here is for their repeated breach of treaties. The proposed punishment is not just confined to slaying them, but includes besides slaying, taking captive or otherwise stopping them from making mischief, which is the main purpose of the punishment. The purpose therefore is not to slay the violators of agreements but to stop their mischief by whatever method that works and it is not required to go to the most extreme form of punishment. If they cannot be stopped by less severe measures, then slaying such mischief mongers is necessary to maintain security and peace; or these different types of punishments can be doled out according to the severity of the crime. Thus, those who are big and habitual troublemakers may be slayed, those of a lesser degree may be taken captive and those who can be stopped without imprisoning them can be stopped by other methods. For those who cannot be captured, it is proposed to lie in wait for them and ambush them. It is obvious that all this is applicable if they come into Muslim lands as Ibn Jarir has written in his commentary on وٱحْصُرُوهُمْ . This is further substantiated by the next words فَخَلُّوا۟ سَبِيلَهُمْ (leave their way free) and verse 9:6 where there is mention of idolaters asking for protection.

Forgiveness from this punishment: Here, if it is said that there is a command to give freedom to those who repent, keep up prayer and give zakat and this implies that the rest should be slain, then this is just not rational. It is only those who breached the agreements who are guilty. It does not follow from the freedom that is granted to some of the guilty under certain conditions that those who were not under the jurisdiction of this command to begin with are now accountable because of this exception. Thus, punishment is mandated only for those who breached the agreements. Then out of the guilty persons, those who kept up prayer and paid zakat were exempted from punishment. How does it follow then that those who were not guilty to start with, had never entered into agreements and therefore never broke any agreements, have now become guilty of punishment merely because they do not pray. The Quran has never held anyone guilty and deserving of punishment in this world merely for not praying, for not paying the zakat or for not believing. The punishment for this is in the next world. However, the Quran does hold those who repeatedly broke their agreements as deserving of punishment, but it prescribed forgiveness from the punishment they deserved if they became Muslim because this is one way in which their mischief is remedied. Another way was that they should be captured or otherwise stopped but because each tribe in Arabia was independent, the mischief could not be stopped until the tribe was defeated and to do this it was necessary to fight them and in this fight some would get slain. This is the reason why nowhere is there a command given just to slay. Hence the criticism of Islam on the grounds that it presented a choice between the sword or conversion is a falsehood invented by the opponents.

9-6 And if anyone of the idolaters seek thy protection, protect him till he hears the word of Allah, then convey him to his place of safety. This is because they are a people who know not.^a

وَإِنْ أَحَدٌۭ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌۭ لَّا يَعْلَمُونَ (۶)

9-6a: ٱسْتَجَارَكَ – It means to seek protection or refuge after a lapse of a fixed term. The word itself indicates that the reference is to the guilty idolaters who breached the contracts. One who is not guilty does not need to ask for refuge.

In the last verse, it is stated that one who converts to Islam should be forgiven, but to convert it is necessary that potential converts should meet with Muslims and find out about the religion of Islam. If a person guilty of breaching contracts requests protection in order to find out about Islam, they should be given protection. If after learning about Islam the person does not accept Islam, he must not be harmed but given safe passage back to his tribe. Ibn Jarir narrates the same in his commentary: ثم ردہٗ بعد اسماعه کلام اللّٰه ان ھو بی ان یسلم و لم تیعظ بما تلوته علیه من کلام اللّٰه فیومن الیٰ  مامنه یقول الیٰ حیث یا من منك و ممن فی طاعتك حتی یلحق بدارہ و قومه من المشرکین. What is stated by Ibn Jarir is that by أَبْلِغْهُ مَأْمَنَهُ the purport is that after he has heard the words of Allah and if he does not accept the advice given in what has been read to him and refuses to accept Islam, he should be returned by transporting him to a place of security for him, that is to a place where he is secure from you and those who follow you, until he reaches his home and joins his idolatrous tribe. One wishes that those who attribute to the Quran the fable of Quran in one hand and sword in the other would reflect on these words. This is the treatment of an idolator who is guilty and who perchance falls into the hands of the Muslims and asks for refuge. If after the Holy Prophet recites to him the words of Allah, and he refuses to accept Islam. there should have been a command to slay him but instead the command is to convey him safely to his home. The reason given is that these are a people who are not familiar with the beauty of Islam and do not know the benefits that accrue by believing in Allah.

Name: The name of this Surah is Al Tawbah or Al Baraat and there are several other names by which this chapter is mentioned in the Hadith, as for example Al Mukshukshat ( المقشقشة) that is, the healer which heals discords, Al Munqarat ( المنقرۃ), Al Bahoos ( البحوث), Al Mabasrat (المبعثرۃ). These names reflect the subject matter of this chapter, and this shows that the names of the surahs indicate their subject matter. This surah has sixteen sections (rukus) and 129 verses (ayat). Its name Al Barat is mentioned in the very first verse of this surah: بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ (A declaration of immunity from Allah and His Messenger) (9:1) which announces immunity from obligations and disgust with those disbelievers who breach their obligations under their pacts. Similarly, this surah separates the hypocrites from the believers who till now lived mixed up with the believers. So, there is an indication in the name of this surah that Muslims will separate themselves from polytheism, deceit and hypocrisy and will show their complete aloofness from those with these traits. The other name for this surah is Tawbah and is taken from: لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ (Certainly Allah has turned in mercy to the Prophet) (9:117) where Allah mentions His blessings and mercy that He has bestowed on the Muslims because they responded to the call of the Prophet in a dire situation even to the extent that thirty thousand men left their businesses and standing crops to accompany the Holy Prophet in extreme heat on a long and difficult journey and only three men from among the Muslims stayed behind.

Summary of Surah: As is manifest from the name of this surah, Al Baraat (The Immunity), there is an announcement in the first section of immunity from any obligation with the disbelievers who repeatedly violated their agreements with the Muslims and caused them much distress. Because Islam had to bring wars in Arabia to an end so that faith could be propagated, the time had now come to remedy the mischief of the disbelievers for good. It is also conveyed that polytheism and disbelief are not the only grounds for this separation. Accordingly, the Muslims are commanded to fulfill their agreements till expiry with those disbelievers who did not violate their agreements. It is further added that despite the revoking of the pacts with the polytheists, if a person from their nation asks for refuge from the Muslims, such refuge should be given, and Islam should be explained to the person. If he does not accept Islam, then he should be given safe passage to return to his people. The second section narrates the reasons for the severance of relationship and mentions those people with whom wars will be taking place in the future because these people violated their agreements after accepting Islam and decided to destroy Islam. The third section narrates that Islam requires the sacrifice of lives and wealth from its votaries. It is just not sufficient for a person to say that he was very hospitable, or built or repaired mosques and that would be enough. Unless a person is ready to sacrifice his relatives, his wealth, his inheritance, and his business for Islam, he cannot be called a Muslim. The fourth section warns the Muslims not to be proud of their numbers because the thing that is making them successful is the help of Allah. Further the Muslims are commanded not to let the polytheists come near the Sacred Mosque (Kaaba) and not to worry that this may cause their businesses to suffer. If the Ahle Kitab open hostilities against the Muslims, then they should be confronted, and Allah will cause them to be defeated. In the fifth section, after mentioning the attempts of the Ahle Kitab against Islam, the final domination of Islam is prophesized. The sixth section mentions the expedition to Tabuk which was necessitated by the aggressive movements of the Christians and refers to the hypocrites who decided to stay back and not join the expedition. The seventh section explains that the hypocrites stayed back because of the difficulties of the journey and also because they wanted to see Islam destroyed. The eighth section mentions the hurtful actions of the hypocrites. The ninth section states that the result of hypocrisy is failure. The tenth section commands jihad against the hypocrites and the eleventh section commands their boycott. The twelfth section mentions the Bedouin Arabs of the dessert, many of whom were hypocrites. In the thirteenth section, after mentioning the various classes of hypocrites, it is revealed that one of these groups will be punished twice, the second punishment being their disgrace, and Allah will give one group the ability to repent. Masjid Zarrar is also mentioned in this context. The fourteenth section gives information of the pact that believers have with Allah and how they should fulfill it, and how they are fulfilling it. The fifteenth section informs that the real striving of the believers that takes them closer to Allah are their services to Islam. The sixteenth section states that the Holy Prophet has come to take the world out of sin and destruction, and the surah is ended with this.

Relation with the previous surah: This surah has such an intimate relationship with the previous surah Al Anfal that the two surah have been termed the two parts of one surah and the intervening بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ is not written between them. It is to emphasize this close relationship that بِسْمِ ٱللَّهِ was not revealed to the Holy Prophet at the start of this surah. In Surah Al Anfal there is, in particular, the mention of the Battle of Badr and the opponents are asked to understand that this battle is a sign for them. If they stop waging wars, it would be good for them but if they continued fighting then their end would be failure and disgrace. Surah Baraat maps out this failure and disgrace by describing how the strength of the disbelievers was finally broken and they had to humble themselves before the Muslims. Surah Baraat also recounts how the opponents violated agreements frequently and the final remedy is given to rectify this. Thus, if one reflects, the subject of the two surahs seems to be continuous even though there is a difference of nearly seven years between the revelation of Al Anfal and this surah during which many different kinds of events occurred. This goes to show that in the knowledge of Allah there is continuity between these events and actions. 

Period of revelation: The revelation of بَرَآءَةٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِ (A declaration of immunity from Allah and His Messenger) (9:1) and the beginning verses of this surah took place in the ninth year after hijra in the month of Dhu al Qadah. So these verses are revealed in this year. A good part of the rest of the surah deals with the Tabuk expedition and that expedition took place in the ninth year of hijra. Thus, this whole chapter was revealed in the ninth year of hijra. There are some narrations that maintain that one or two verses were revealed at a later period and that could be so, but the real substance of the surah was definitely revealed in the ninth year of hijra. 

8-70 O Prophet, say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give you better than that which has been taken from you, and will forgive you. And Allah is Forgiving, Merciful.^a

يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ (۷۰)

8-70a: The amount of ransom: The general amount fixed as ransom was twenty okia per prisoner (An okia is forty dirham) and it was fixed at forty okia for Ibn Abbas. Some of these prisoners had participated in the battle despite being averse to it, as for example Abbas and Abu al Bakhtari and the Holy Prophet had commanded that they should not be restrained.

8-71 And if they intend to be treacherous to thee, so indeed they have been treacherous to Allah before, but He gave (you) mastery over them. And Allah is Knowing, Wise.^a

وَإِن يُرِيدُوا۟ خِيَانَتَكَ فَقَدْ خَانُوا۟ ٱللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ (۷۱)

8-71a: The meaning of being treacherous to the Holy Prophet is that as a condition of release, the prisoners had to promise that they would not participate in battles against the Muslims, it was feared that they will not be able to abide by this agreement. Allah states that even if they intend to breach their agreement, the Muslims should not worry about it because they have already committed an even bigger treachery against Allah, that is they were part of an aggression against the Muslims to destroy them and to erase the name of Allah.

8-72 Surely those who believed and fled (their homes) and struggled hard in Allah’s way with their wealth and their lives, and those who gave shelter and helped — these are friends one of another. And those who believed and did not flee, you are not responsible for their protection until they flee. And if they seek help from you in the matter of religion, it is your duty to help (them) except against a people between whom and you there is a treaty. And Allah is Seer of what you do.^a

  إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَٱلَّذِينَ ءَامَنُوا۟ وَلَمْ يُهَاجِرُوا۟ مَا لَكُم مِّن وَلَـٰيَتِهِم مِّن شَىْءٍ حَتَّىٰ يُهَاجِرُوا۟ ۚ وَإِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ إِلَّا عَلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ (۷۳)

8-72a: This verse narrates the relationship between the Muslims of Madinah and those Muslims who did not migrate and opted to stay among the disbelievers. It is stated that there is no responsibility on the government formed by the Refugees and Helpers in Madinah to protect them. By virtue of being Muslims, the Madinah Muslims and the ones that did not migrate were brothers but in terms of tutelage which includes give and take, trade, inheritance, pledge of assistance etcetera, they were not part of this brotherhood with them. This was primarily because such relations did not exist with the disbelievers amongst whom these Muslims lived. The general condition of the disbelievers was that they had enmity with the Muslims and engaged in hostilities with them. Muslims who had opted to stay among disbelievers and did not migrate are put in the same category as the disbelievers with whom the Muslims of Madinah had no tutelage. This is as it should have been. One exception is provided to this because of the common faith, and that exception is that if those Muslims ask for help in the matter of their religion, then aid must be rendered to them. It is apparent that this help would be to assist them in armed resistance to free themselves from the disbelieving nations. In this situation, it is made incumbent on the Muslims of Madinah to help them. However, an exception is provided to the exception, namely that if the armed resistance is against a nation with whom the Muslims of Madinah have a pact then the co-religionists would not be helped so as not to violate the pact. The sanctity of agreements is inviolable, and the Holy Prophet’s practice upheld this principle, and he always respected the terms of the agreement. The question that remains to be decided is that as it is not permissible to help Muslims living amongst disbelievers with whom the Madinah Muslims had a pact, did it follow that it is also impermissible to have a relationship of tutelage with them. It is apparent that when the Madinah Muslims had a pact with a nation, then to a certain degree there already exists a relationship of tutelage with the disbelievers in accordance with the conditions of the pact and such disbelievers and Muslims often came to each other’s assistance as allies against an enemy. There is no reason, therefore for the Muslims of the two parties not to have a relationship of tutelage in all areas except inheritance which was held not to be permissible (RM, IJ).

8-73 And those who disbelieve are friends one of another. If you do it not, there will be persecution in the land and great mischief.^a

وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌۭ فِى ٱلْأَرْضِ وَفَسَادٌۭ كَبِيرٌۭ (۷۳)

8-73a: إِلَّا تَفْعَلُوهُ – It means if you do it not. What is being referred to here? What is it that if it is not done will result in persecution and great mischief. The word فِتْنَةٌۭ in the terminology of the Quran is used for the persecution of Muslims because of accepting Islam. It is also obvious that there is a reference in إِلَّا تَفْعَلُوهُ to the nonperformance of some action. The only action commanded in the previous verse is إِنِ ٱسْتَنصَرُوكُمْ فِى ٱلدِّينِ فَعَلَيْكُمُ ٱلنَّصْرُ (if they seek help from you in the matter of religion, it is your duty to help (them)). Thus, it is incumbent upon the Muslims to help their Muslim brethren who are being persecuted because of their religion by disbelievers. Muslims must not be mere spectators when such persecution is going on. It is thus stated that if the Muslims do not assist them when they call for help, then there will be persecution and great mischief in the land. It is for this reason that this verse starts with وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ (those who disbelieve are friends one of another), that is the disbelievers help one another and Muslims too should help each other provided this help is to assist them in their religion. This is a reform that the Muslims introduced. The disbelievers sometimes assisted each other even for purely worldly matters. The second reform introduced is that if a war on the grounds of religion was to be waged, it should not be against those with whom the Muslims have an agreement. Thus, Muslims are taught to respect agreements and not to violate them even in matters of religious needs.

8-74 And those who believed and fled and struggled hard in Allah’s way, and those who gave shelter and helped — these are the believers truly. For them is forgiveness and an honourable provision.

وَٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَوا۟ وَّنَصَرُوٓا۟ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّۭا ۚ لَّهُم مَّغْفِرَةٌۭ وَرِزْقٌۭ كَرِيمٌۭ (۸۴)

8-75 And those who believed afterwards and fled and struggled hard along with you, they are of you. And the relatives are nearer one to another in the ordinance of Allah. Surely Allah is Knower of all things.

وَٱلَّذِينَ ءَامَنُوا۟ مِنۢ بَعْدُ وَهَاجَرُوا۟ وَجَـٰهَدُوا۟ مَعَكُمْ فَأُو۟لَـٰٓئِكَ مِنكُمْ ۚ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍۢ فِى كِتَـٰبِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۢ (۷۵)

8-75a: Along with the mention of spiritual brotherhood, mention is also made here of physical brotherhood. Blood relationships too are established by Allah. Thus, the purpose of spiritual brotherhood is not to render blood relationships, based on which inheritance is determined, as invalid. When the Muslims migrated to Madinah most of them were destitute. The Holy Prophet created a brotherhood for each migrant with a helper from Madinah, which was so well received by these genuine believers that they were willing to share their homes and other assets in equal measure with their spiritual brothers and give them a share in their inheritance. However, this was not permitted by the Quran, but it goes to show how strong were the bonds of brotherhood between these early Muslims. There was a danger of carrying this relationship to an excess and the Quranic revelation excluded the spiritual brothers from inheriting from each other. Today, instead of this love, the prevailing sentiment among Muslims is one of abhorrence, animosity and jealousy.    

8-65 O Prophet, urge the believers to fight^a. If there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.^b

يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ يَغْلِبُوٓا۟ أَلْفًۭا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ (۶۵)

8-65a: حَرِّضِ – حَرَض is that in which there is no goodness, and that which is close to destruction, as in حَتَّىٰ تَكُونَ حَرَضًا (till thou art a prey to disease) (12:85). The meaning of تحریض is to embellish something and to show it as very good to persuade someone. Thus تحریض is the removal of حرض  just as تمریض is the removal of مرض (R).

The Holy Prophet is commanded to urge the believers to fight, and the word حَرِّضِ that is used here is to show that fighting does not mean حَرِّضِ or destruction as it appeared.  Given the numerical superiority of the enemy, the call to fight was apparently an invitation to die. This also shows that the Muslims did not like fighting. The second issue that needs to be considered is whether by قِتَالِ (fight) is meant to fight the rest of the world? This is not so. The command is restricted to the enemy mentioned in previous verses and the fighting must be only for the purpose for which permission to fight had been given previously. This permission is clearly stated as: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا (And fight in the way of Allag against those who fight against you) (2:190). This fight must be in the way of Allah and not for revenge and not for retribution. It is allowed only for the defense of the religion of Islam.

8-65b: The Muslims were numerically much fewer than the disbelievers and so they are told for their solace to be patient, that is to put up with the problems and difficulties. If they did so, each one of them would be able to overcome ten of the enemy. The reason they will be able to do this is because their enemy comprises people who do not understand. Thus, Islam does not seek to inculcate bravery in its votaries that works blindly, but instead bravery that is a result of understanding. Thus, it requires a person to understand the purpose of his life and to consciously lay his life on the line for this purpose. If a person who does not understand the purpose of his life puts himself in danger in a fit of sentimentality, then later the thought of saving his life may disrupt his courage. This is also true in the area of knowledge, and perhaps the term لَّا يَفْقَهُونَ (do not understand) is used to indicate this. Ten Christian missionaries cannot outdo a single Muslim missionary because the fundamentals of Christianity are not based on knowledge and rationality.

8-66 Now Allah has lightened your burden and He knows that there is weakness in you. So if there be of you a hundred steadfast, they shall overcome two hundred; and if there be of you a thousand, they shall overcome two thousand by Allah’s permission. And Allah is with the steadfast.^a

ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًۭا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ صَابِرَةٌۭ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌۭ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ (۶۶)

8-66a: This verse is often taken to abrogate the previous verse but there is no command in these verses that can be abrogated. There is only some information given in the two verses. In the previous verse, it is stated that the Muslims will overcome ten times their number and here it is stated that they will overcome twice their number. There seems to be an apparent difference but the word ٱلْـَٔـٰنَ alone is sufficient to resolve the difference. The two verses narrate two different conditions. The condition described in this verse is that of the Muslims at the time of the revelation of the verse which has been expressed as فِيكُمْ ضَعْفًۭا (weakness in you), that is the Muslims are weak at this time. This is the time of the Battle of Badr when there were many weaknesses in the Muslim army compared to their opponent. First, the Muslim army consisted of many individuals who were either very old or too young and thus lacked the strength of a fit soldier, but the numbers in the Muslim force was so small that perforce the old and the young had to take the field of battle. Second, they had no experience in the tactics of warfare and there was no time for training because the war had suddenly been thrust on them by the enemy. Third, they did not even have enough arms because the war had been leashed against them unexpectedly. Fourth, they did not have other requisites necessary for a good fighting force such as horses, pack animals for carrying provisions and the like. Hence it is stated that the Muslims are not yet a fighting force and have many weaknesses, but if they are patient, they will be helped to the extent that they will be able to overcome twice their number. The previous verse, where the information is imparted that the Muslims will be able to overcome many times their number, narrates the situation when the Muslims become fully armed and ready – a condition that was described in detail in the previous section where the Muslims were commanded to equip themselves with necessary armament and be fully trained in the art of warfare. When this situation is achieved, then the Muslims will be able to overcome many times their number. It is important to remember that in every state the necessary condition imposed is that the Muslims must be patient, and in the end, it is clearly stated that Allah is with those who are patient, that is Allah’s help comes when people are patient.

8-67 It is not fit for a prophet to take captives unless he has fought and triumphed in the land. You desire the frail goods of this world, while Allah desires (for you) the Hereafter. And Allah is Mighty, Wise.^a

  مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ (۶۷)

8-67a: أَسْرَىٰ – It is the plural of اسیر (captive).

يُثْخِنَ – The meaning of ثَخُنَ is to thicken or grow fat or become dense or harden, and the meaning of اَثۡخَنَ is غَلَبَ وقَھَرَ (triumphed) as stated by Ibn Arabi and cited in Lisan Al Arab. It is correct that the meaning of اثخان means much killing, and ordinarily اثخان in a thing denotes exaggeration and profusion in it. However, without a doubt the meaning of اثخان in the two places where this word occurs in the Quran is to triumph and not bloodshed. Accordingly, the second place this word occurs is: حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ (then when you have overcome them) (47:4) and after اثخان  it is stated to capture them. Now only those who have been overcome can be captured and not those who have been killed.

From the narrations in Imam Ahamd, Tirmazi and others, it appears that the Holy Prophet consulted with his Companions regarding the prisoners of war from the Battle of Badr. Abu Bakr suggested that they should be freed after taking a ransom and Umar advised that since the Muslims were still weak, the prisoners should be put to death. The Holy Prophet told Abu Bakr that you are like Abraham who said: وَمَنْ عَصَانِى فَإِنَّكَ غَفُورٌۭ رَّحِيمٌ (and whoever disobeys me, Thou surely art Forgiving, Merciful) (14:37) or like Jesus who said: وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ (and if Thou protect them, Thou art the Mighty, the Wise) (5:118).Then the Holy Prophet addressed Umar and said that you are like Noah who prayed: لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَـٰفِرِينَ دَيَّارًا  (leave not of the disbelievers any dweller on the land) (71:26) or like Moses who prayed: ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ (destroy their riches) (88:10). The Holy Prophet acted on the advice of Abu Bakr and it is then that this verse was revealed. Ibn Abbas gives a further extension to this event in his narration. According to him, the next day The Holy Prophet and Abu Bakr were crying. Umar asked the reason for this and was told that the reason was the revelation of this verse, that is taking a ransom was against the intension of Allah. Since this aspect of the narration is clearly in contradiction to what is stated in the Quran, it cannot be accepted. The following reasons show that freeing the prisoners after taking ransom was exactly in accordance with the Quran.

First: The first verse of the next section is: يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ (O Prophet, say to to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give you better than that which has been taken from you) (8:70). It was ransom that was taken from them and Allah would give them better. If it was required to kill them then this solace could never have been given to them. The promise given is for something even better than the ransom amount. It also transpires that at the time of the revelation of this verse, the prisoners had not been freed and if the Holy Prophet had felt that Allah’s intention was that they should be killed then there was nothing to stop him from doing so.

Second: These prisoners were captured in accordance with the command that captives can be taken after overcoming the enemy but not without overcoming them. The Muslims had clearly overcome the enemy in the Battle of Badr after an actual armed conflict.

Third: In another place in the Quran, there is a clear command that on taking prisoners of war after overcoming the enemy, they should be released either after taking a ransom or as a favor. Nowhere in the Quran is there any command to kill the prisoners. Accordingly, it is stated: فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً (So when you meet in battle those who disbelieve, smite the necks; then when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favor or for ransom) (47:4).

Fourth: The Holy Prophet captured thousands of captives in some wars but never killed them (The incident with the Jews is different because it was their nominated arbitrator who made the decision based upon Jewish law). The prisoners of war from Badr were released after taking ransom but in most other wars the prisoners were released as a favor which shows that this method is in accordance with the Quran. How is it possible that the Quranic command is to kill the prisoners, but the Holy Prophet’s practice is against it. It is totally incorrect that there is such a command in the Quran. There is no such command in the Quran either here in this verse or anywhere else in the Quran. On the contrary, there is a command to free them.

Fifth: In verse 8:69 ransom is included in مِمَّا غَنِمْتُمْ (acquired in war) and it was held permissible to take ransom for freeing prisoners. The incident reported by Ibn Abbas is clearly against the explicit and decisive dictum of the Quran and so it can safely be said that it never happened. The verse clearly references a party of the Muslims who wanted to attack the trading caravan ( وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ)  (and you loved that the one not armed should be yours) (8:7) which is mentioned in the beginning of this chapter. That idea is once again negatived at the end of this verse because it is below the dignity of a Prophet to attack an unarmed caravan. It is necessary that the prisoners be taken only after meeting in battle. This is the indication in: تُرِيدُونَ عَرَضَ ٱلدُّنْيَا (You desire the frail goods of this world) (8:67) and this is directed only to the party of Muslims who wanted to attack the caravan. The Holy Prophet had been commanded against this and the reference to يُرِيدُ ٱلْـَٔاخِرَةَ (desires (for you) the Hereafter) is in accordance with وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ (and Allah desired to establish the Truth by His words) (8:7).

8-68 Were it not for an ordinance from Allah that had gone before, surely there would have befallen you a great chastisement for what you were going to do.^a

لَّوْلَا كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌۭ (۶۸)

8-68a: فِيمَآ أَخَذْتُمْ – The meaning of اخذ فی کذا given in Lisan al Arab is بدأ , that is just started the work or was about to do the work. Hence, it is not correct to take the purport of فِيمَآ أَخَذْتُمْ as ransom. What is meant by it is the work that you were going to do, namely attacking the caravan. Such an action is against the dignity of a believer even though such an action is commonplace in wars generally. Hence, such an action by the Muslims would have grounds for chastisement. In كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ (an ordinance from Allah that had gone before) the indication is that a decision in this regard had already been made that this battle will take place, as is stated in لِيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا ۗ(that Allah might bring about a matter which had to be done) (8:44).

8-69 Eat then of the lawful and good (things) which you have acquired in war, and keep your duty to Allah. Surely Allah is Forgiving, Merciful.^a

فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ (۶۹)

8-69a: There is an indication in the use of the word غَنِمْتُمْto ransom, that is taking ransom for prisoners of war is permissible because other spoils of war have previously been mentioned and ransom for prisoners of war is certainly included in spoils of war. 

8-59 And let not those who disbelieve think that they can outstrip (Us). Surely they cannot escape.^a

وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ سَبَقُوٓا۟ ۚ إِنَّهُمْ لَا يُعْجِزُونَ (۵۹)

8-59a: Disbelief cannot defeat Islam: The object of يُعْجِزُونَ (escape) is not mentioned but the text of the next verse, where the Muslims are addressed and commanded to be ready to confront the enemy, shows that the object here is that the enemy will not be able to overcome the Muslims. Today, the Muslims are disappointed with the world around them because it appears that disbelief is dominating the world. This verse can bring hope to despondent hearts. It is a pity that Muslims have forsaken the Quran and let their hearts sink into despondency. If they keep in mind these promises of the Quran which proved true once before in even more dire circumstances, then true belief would make them perform such stupendous sacrifices and actions that would transform their condition in days. The promise of God creates that same certainty in us today. Accordingly, it was revealed to the Mujaddid of the fourteenth century hijra, Mirza Ghulam Ahmad: بخرام کہ وقتِ تو نزدیک رسید و پاۓ محمدیاں بر منارِ بلند تر محکم افتاد (Rejoice; your time has come near, and the feet of Muslims are planted firmly on a high minaret).  Disappointment is not a trait that befits Muslims, and neither is defeat fated for Islam. Whenever conditions arose in the past in which people thought Islam was overcome, it came about that that was the time for its hegemony.

8-60 And make ready for them whatever force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you know not — Allah knows them. And whatever you spend in Allah’s way, it will be paid back to you fully and you will not be wronged.^a

وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍۢ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِۦ عَدُوَّ ٱللَّهِ وَعَدُوَّكُمْ وَءَاخَرِينَ مِن دُونِهِمْ لَا تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍۢ فِى سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ (۶۰)

8-60a: قُوَّةٍۢ – قُوَّةٍۢ is a thing that is a source of strength, as for example armament in a war as stated by Ibn Abbas, or forts as opined by Akramah, or رمی (arrows) (or guns and canons) as in a hadith narration. The description of رمی is given in a hadith, along with a command to become proficient in its use.

 رِّبَاطِ ٱلْخَيْلِ – ربط means to tie, and رِبَاطِ and مُرابَطة is to maintain an armed presence on the frontier of the enemy with the soldiers and their mounts ready for action, The words are also used to mean safeguard or protect. Accordingly, a hadith states: انتطار الصلوٰۃ بعد الصلوٰۃ (Waiting for the next prayer after a prayer is also رِبَاطِ ) (R). So just as the word رِبَاطِ is used in the sense of being steadfast in jihad and to remain prepared, it is also used to mean remaining pure and steadfast in prayers. The use of the word رِبَاطِ with خیل further testifies to the importance of preparedness.

اخَرِينَ مِن دُونِهِمْ – It means that besides the enemies that the Muslims were contending with, there are other enemies that they were not aware of. Who were these enemies? Some have said the Jew tribe of Banu Quraiza, some have said hypocrites and yet others have said Persians. There is also an opinion that what is meant are jinn. In my opinion, the last stated opinion is more correct than the others in a manner of speaking because jinn are beings who are hidden from the eyes, that is those enemies who are not yet apparent and whose attack is like that of the jinn by whispering and planting doubt in the hearts. This is an apt description of the Christian missionaries of this age. Their attack on Islam is not frontal but like the jinn they attack in a surreptitious manner and raise doubts by raising different kinds of objections. It appears the reference here is to them.

In this verse, Muslims are commanded to do two things against their enemies. One is about force, that is to take measures to defend against the enemy, and that includes armaments, forts, ammunition, and expertise in warfare, and acquiring knowledge for the jihad of ideas with which to counter the objections of the enemy. The second is to remain prepared, which is here called رِّبَاطِ ٱلْخَيْلِ . The meaning is that the enemy should not be given an opportunity to breach the frontier and should be confronted on the border of the country for which the Muslims should remain prepared. The apparent reason for the destruction of Muslim kingdoms was their negligence of رِّبَاطِ ٱلْخَيْلِ. It is not just that the Muslims were not prepared on the frontier but they themselves gave their enemies permission to enter their country and the enemies cut their roots from within.

Muslims are similarly remiss in preparing for Jihad with the pen: The enemy is attacking Islam with a variety of resources which include magazines, journals, books, lectures, speeches, and by establishing missions. In the face of this, the Muslims are in a state of blissful slumber. They have neither the means nor the preparedness to counter this onslaught. The benefit of preparedness is explained in this verse that the opponent would be overawed and will not pick up the courage to attack. In fact, he will feel inclined to peace, and that is why in the next verse there is a mention of peace. Some uninformed people even object to preaching Islam in Europe because the condition of Muslims in their own homes is such that the less said the better. The truth is that both advantages can be obtained using a single resource. Sounding the slogan of the Unity of Allah in Europe, the home of Trinity, is رِّبَاطِ ٱلْخَيْلِ which will over awe the enemy. They consider Muslims as their prey, but if the Muslims pick up the courage to show them that they consider the Christians to be their prey, half the enemy strength would be sapped. 

8-61 And if they incline to peace, incline thou also to it, and trust in Allah. Surely He is the Hearer, the Knower.^a

وَإِن جَنَحُوا۟ لِلسَّلْمِ فَٱجْنَحْ لَهَا وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ (۶۱)

8-61a: Islam gives priority to peace: Can this be the teaching of a religion which advocates conversion by force. After mentioning the extreme hostility of the enemy, and after mentioning their treachery and after giving instructions to remain prepared, it is stated that the real purpose is not to wage war and if the enemy inclines to peace, then the Muslims should make peace. In fact, in the next verse it is stated that even if in the enemy’s inclination to peace there is a concealed intention of treachery, the Muslims should still accept peace. If the enemy resorts to treachery, Allah will save them from the consequences of their treachery. Muslim rulers of today should always keep this golden rule in view. On the one hand, they should strengthen their forces and show full preparedness, and on the other try to keep out of wars as far as possible. 

8-62 And if they intend to deceive thee, then surely Allah is sufficient for thee. He it is Who strengthened thee with His help and with the believers,

وَإِن يُرِيدُوٓا۟ أَن يَخْدَعُوكَ فَإِنَّ حَسْبَكَ ٱللَّهُ ۚ هُوَ ٱلَّذِىٓ أَيَّدَكَ بِنَصْرِهِۦ وَبِٱلْمُؤْمِنِينَ (۶۲)

8-63 And He has united their hearts. If thou hadst spent all that is in the earth, thou couldst not have united their hearts, but Allah united them. Surely He is Mighty, Wise.^a

وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًۭا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَـٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌۭ (۶۳)

8-63a: Mention is made of the great assistance provided to the Holy Prophet by creating mutual love among the Muslim community. Without a doubt, the establishment of mutual love and affection is the biggest factor in their success. If there is love in the heart, then there is mutual trust between one and another, and each one values what the other is doing and personal interests do not come in between. Unfortunately, the Muslim situation today is contrary to this. Personal grievances, malice, envy, and disparaging one another is the order of the day and this is the reason why there is no blessing in any work.

It is conveyed in لَوْ أَنفَقْتَ that this was a country in which every nation and every tribe was day and night ready to make war, and whose fire of enmity was close to consuming them. Elsewhere, it is stated in the Quran كُنتُمْ عَلَىٰ شَفَا حُفْرَةٍۢ مِّنَ ٱلنَّار (you were on the brink of a pit of fire) (3:103) and that fire was the fire of mutual enmity. It was not possible even with all the treasures of the world to unite these tribes whose enmity spanned centuries into one nation. So, the faith that created such mutual affection in warring nations can even today create love within enemy nations. One wishes that the Muslim nations had exhibited an example of mutual love to the rest of the world, then they would have seen that other nations of the world would have been attracted to Islam like a moth is attracted to light.

8-64 O Prophet, Allah is sufficient for thee and those who follow thee of the believers.^a

يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ (۶۴)

8-64a: After mentioning the need for physical resources and the need to prepare adequately to confront the enemy, it is stated not to depend on resources. Full preparations must be made, but the trust must always be in Allah. Just as the Holy Prophet was given this monotheistic teaching of relying on Allah and not on resources, the same has been passed on to his believing disciples. The good news given to the Holy Prophet that if the enemy is strong, then your Guardian is even stronger, applies equally to us provided we follow his teaching. This is the concept of Islamic trust which unfortunately has been interpreted as do nothing and trust in Allah even though it is only after emphasizing the need to make full preparations to counter the enemy that it is stated to trust Allah.

8-49 And when the hypocrites and those in whose hearts is a disease said: Their religion has deluded them. And whoever trusts in Allah, then surely Allah is Mighty, Wise.^a

 إِذْ يَقُولُ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَـٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ (٤٩)

8-49a: The central focus of this section is on the treachery and the repeated breach of agreements by the disbelievers, and the mention of Pharoah is probably for the same reason because he repeatedly breached his agreements with Moses: فَلَمَّا كَشَفْنَا عَنْهُمُ ٱلرِّجْزَ إِلَىٰٓ أَجَلٍ هُم بَـٰلِغُوهُ إِذَا هُمْ يَنكُثُونَ (But when We removed the plague from them till a term which they should attain, lo! They broke (their promise)) (7-135). A number of these treacherous breaches also occurred in the last few years of the Holy Prophet’s life, as is mentioned in the beginning of Surah Al Baraat. However, things were not much different in the earlier part as well. Even before the conflicts with the Quraish started, the Holy Prophet had made agreements with several non-Muslim tribes in order to protect the Muslims. Whenever these tribes sensed some weakness in the Muslims, they would break the agreements. Their ethical code was like that of the Europeans, namely that there is no need to abide by an agreement made with a weaker nation. 

Seeing the weakness of the Muslims, and the enemies that surrounded them, the hypocrites and the weak of heart said that by relying on the agreements that the Holy Prophet had made, the Muslims were committing suicide. The reply is given that those who rely on Allah are not deceived and they will overcome their enemies because Allah has power over everything.

8-50 And if thou couldst see when the angels cause to die those who disbelieve, smiting their faces and their backs, and (saying): Taste the punishment of burning.

وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَـٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ (۵۰)

8-51 This is for that which your own hands have sent on before, and because Allah is not in the least unjust to the servants—

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ (۵۱)

8-52 In the manner of the people of Pharaoh and those before them, they disbelieved in Allah’s messages, so Allah punished them for their sins. Surely Allah is Strong, Severe in requiting.

كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَـٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّۭ شَدِيدُ ٱلْعِقَابِ (۵۲)

8-53 This is because Allah never changes a favor which He has conferred upon a people until they change their own condition — and because Allah is Hearing, Knowing —

ذَٰلِكَ بِأَنَّ ٱللَّهَ لَمْ يَكُ مُغَيِّرًۭا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۙ وَأَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ (۵۳)

8-53a: When is a favor taken away from a nation: Despite their disbelief, Allah would not have taken away His blessings from the disbelievers if they had not sunk further into disbelief. A poet has expressed this beautifully: 

اے کریمی کہ از خانۂ غیب

گبرو ترسا وظیفہ خورداری

دوستاں  را کجا کنی محروم

تو کہ بردشمنان نظر داری

When a nation loses its fitness to rule, then Allah removes this nation and brings another in its place. Allah does not deprive people of His blessings unless the people themselves throw them away. The Muslims lost the blessing of their kingdoms and wealth when their condition deteriorated. The primary need for the Muslims is to correct their condition, but the Muslims are unmindful of this.

8-54 In the manner of the people of Pharaoh, and those before them. They rejected the messages of their Lord, so We destroyed them for their sins. And We drowned Pharaoh’s people and they were all wrongdoers.

كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّۭ كَانُوا۟ ظَـٰلِمِينَ (۵۴)

8-55 Surely the vilest of beasts in Allah’s sight are those who disbelieve, then they would not believe.

إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلَّذِينَ كَفَرُوا۟ فَهُمْ لَا يُؤْمِنُونَ (۵۵)

8-55a: The reference is to those disbelievers who had made up their mind that they would never believe. Hence, they were determined to oppose the truth as is apparent from their breach of agreements. More details are provided in the next verse.

8-56 Those with whom thou makest an agreement, then they break their agreement every time, and they keep not their duty.

ٱلَّذِينَ عَـٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍۢ وَهُمْ لَا يَتَّقُونَ (۵۶)

8-56a: This was frequently happening at that time. The Holy Prophet did not want to wage war with the tribes and so, as far as possible, he had entered into agreements with them, but keeping their promise was not a trait in most of them. Even the Jews who are the People of the Book did not care to abide by their agreements and the weakness of the Muslims further encouraged them to breach their promises at will. Commentators have mentioned under this verse the names of Banu Qurayza and some other Jewish tribes, but historical analysis shows that, apart from rare exceptions, the parties who had entered into agreements with the Holy Prophet had no qualms about breaking their agreements.

8-57 So if thou overtake them in war, scatter by them those who are behind them, that they may be mindful.^a

فَإِمَّا تَثْقَفَنَّهُمْ فِى ٱلْحَرْبِ فَشَرِّدْ بِهِم مَّنْ خَلْفَهُمْ لَعَلَّهُمْ يَذَّكَّرُونَ (۵۷)

8-57a: شَرِّدْ – The meaning of شَرَدَ is to run away, flee, escape (R). Accordingly, طرید – شرید is a person who is left alone, and تَشۡرِید means evict, disperse, and scatter. It is stated in Mufradat that the meaning of شَرّدت به is that he acted with him in a way that made him run away, that is he was given an exemplary punishment that will keep him from being a repeat offender.

The purport is that if the Muslims find in a battle those who repeatedly breach their agreement, they should give them an exemplary punishment so that it may be a lesson for others who may be thinking of breaching their agreements.

8-58 And if thou fear treachery on the part of a people, throw back to them (their treaty) on terms of equality. Surely Allah loves not the treacherous.^a

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةًۭ فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ (۵۸)

8-58a: تَخَافَن – اَلۡخَوۡفُ means the expectation of some impending danger based upon conjecture and known information, just as the words رِجاء and طَمع are spoken for the expectation of some benefit based on conjecture and known information. In وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا (And if you fear a breach between the two) (4:35), the meaning of خِفْتُمْ (if you fear) are taken to be عَرَفۡتُم (if you recognize). So, the implied meaning is if based on the objective conditions you recognize (R). This is the meaning of تَخَافَنَّ here, that is if you are afraid, based upon your knowledge of the conditions that a particular nation is going to breach the agreement, then withdraw from it.

عَلَىٰ سَوَآءٍ – It means keeping in view equality, that is it should not be the case that the Muslims dump  their agreement partner just because the partner is facing adversities or that they leave the agreement when the other party thinks that the agreement is in force. The two parties should be similarly situated when the agreement is terminated, and the objective should not be to harm the other party.

This is the perfection of the teachings of Islam that it does not permit unfaithfulness even with a faithless partner. It is stated that if a breach of agreement is reasonably assured based on evidence, then it is allowed to withdraw from an agreement on equal terms.

8-45 O you who believe, when you meet an army, be firm, and remember Allah much, that you may be successful.^a

يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُم فِئَةً فَاثبُتوا وَاذكُرُوا اللَّهَ كَثيرًا لَعَلَّكُم تُفلِحونَ (۴۵)

8-45a: The attention of the Muslims is again drawn here to what constitutes success and the means for attaining success. They are told to remember Allah even during the battle and conflict because the real purpose in the fighting is not just to gain a victory but the real success in life is to achieve the purpose of one’s creation, that is get near to the Creator.

8-46 And obey Allah and His Messenger and dispute not one with another, lest you get weak-hearted and your power depart; and be steadfast. Surely Allah is with the steadfast.^a

وَأَطيعُوا اللَّهَ وَرَسولَهُ وَلا تَنازَعوا فَتَفشَلوا وَتَذهَبَ ريحُكُم ۖ وَاصبِروا ۚ إِنَّ اللَّهَ مَعَ الصّابِرينَ (۴۶)

8-46a: ريحُكُم – ریح means air. According to Mufradat, the word ریح is sometimes used metaphorically to mean hegemony, while according to Qatada by ریح is meant ریح نصر an assisting wind (IJ) because wind is also a special instrument of help. Thus, in the Battle of Trench a violent wind dislodged and routed the enemy’s large force. Muslims are told that being steadfast and united are the two main ingredients of success.

8-47 And be not like those who came forth from their homes exultingly and to be seen of men, and they hinder (people) from the way of Allah. And Allah encompasses what they do.^a

وَلا تَكونوا كَالَّذينَ خَرَجوا مِن دِيارِهِم بَطَرًا وَرِئَاءَ النّاسِ وَيَصُدّونَ عَن سَبيلِ اللَّهِ ۚ وَاللَّهُ بِما يَعمَلونَ مُحيطٌ (۴۷)

8-47a: بَطَرًا – The meaning of بَطَرٌ is jubilant or having an arrogant manner (LA) and بَطَر and طَرَب are close in meaning and mean the buoyancy felt from joy (R). Another meaning is feeling disgusted from a thing that is not deserving of disgust, or to exceed the limit and adopt a rebellious attitude because of receiving a blessing. In بطِرَتْ مَعِيشَتَهَا (exulted in its means of subsistence), the actual structure is بَطِرَتْ فی مَعِيشَتَهَا .

When Abu Jahl and his companions set forth from Makkah, they set out fully equipped for the expedition and they were very proud of their numbers. They also wanted to send a message to the tribes of Arabia that they were very strong and thereby to overawe them. The Muslims are warned that after they are victorious, they should never wage a war for this purpose and never be proud of their strength.

8-48 And when the devil made their works fair-seeming to them, and said: None among men can overcome you this day, and I am your protector. But when the two armies came in sight of one another, he turned upon his heels, and said: Surely I am clear of you, I see what you see not; surely I fear Allah. And Allah is Severe in requiting.^a

وَإِذْ زَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ أَعْمَـٰلَهُمْ وَقَالَ لَا غَالِبَ لَكُمُ ٱلْيَوْمَ مِنَ ٱلنَّاسِ وَإِنِّى جَارٌۭ لَّكُمْ ۖ فَلَمَّا تَرَآءَتِ ٱلْفِئَتَانِ نَكَصَ عَلَىٰ عَقِبَيْهِ وَقَالَ إِنِّى بَرِىٓءٌۭ مِّنكُمْ إِنِّىٓ أَرَىٰ مَا لَا تَرَوْنَ إِنِّىٓ أَخَافُ ٱللَّهَ ۚ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ (٤٨)

8-48a: جَارٌۭ – It means a neighbor, and جوار or مُجاوَرَۃ means to come under the protection of another or to take someone in protection, and it is in this sense that the word is used here. The literal meaning of جار عن الطریق is to move out of the way, but implies nearness or proximity, and derived from it is جَور which means injustice, oppression, wrong (R).

The Quraish and Bani Kanana were often at loggerheads with each other, and when the Quraish decided to attack Madinah, they feared that Bani Kanana may not open hostilities. The chief of Bani Kanana, Suraqa bin Malik, told Abu Jahl that the Quraish were very strong and not only assured him of their peaceful intention but also expressed his support. Some commentators opine that it was Satan who came in the appearance of Suraqa bin Malik, but it can be that the real Suraqa bin Malik had met with Abu Jahl and is metaphorically referred to as Satan, just as in several other places in the Quran, the leaders of the disbelievers are referred to as devils. When the Quraish began to be routed, Satan took off. It can also be that all of this may just be the whispering of the devil and not an actual conversation.