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Surah 9. Al-Tawba

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9:1
بَرَآءَةٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ Bar a atun mina All a hi warasoolihi il a alla th eena AA a hadtum mina almushrikeen a
DISAVOWAL by God and His Apostle [is herewith announced] unto those who ascribe divinity to aught beside God, [and] with whom you [O believers] have made a covenant.1
  - Mohammad Asad

Sc., "which they (the unbelievers) have deliberately broken" (Tabari, Baghawi, Zamakhshari, Razi); see also verse {4}, which relates to such of the unbelievers as remain faithful to their treaty obligations towards the believers. The above passage connects with verses {56-58} of the preceding surah (Al-Anfal). The noun bara'ah (derived from the verb bari'a, "he became free [of something]" or "quit of having any part [in something]") signifies a declaration of being free or quit of any bond, moral or contractual, with the person or persons concerned (see Lane I, 178); with reference to God - or the Apostle speaking in God's name - it is best rendered as "disavowal".

A declaration of immunity from Allah and His Rasool is hereby made to those of the mushrikin with whom you have made a treaty:
  - Muhammad Farooq-i-Azam Malik
'This is' a discharge from all obligations,1 by Allah and His Messenger, to the polytheists you 'believers' have entered into treaties with:
  - Mustafa Khattab

 This sûrah, which is perceived as a continuation of the previous sûrah, begins by openly terminating the peace treaties constantly violated by the pagans. The believers are urged to march forth with the Prophet (ﷺ) for the Battle of Tabûk in the summer of 9 A.H./631 C.E. Hypocrites are exposed and their false excuses are refuted. Muslims are reminded of how Allah turned the believers’ initial defeat into sweeping victory at the Battle of Ḥunain and how Allah saved His Messenger (ﷺ) from the pagans during his migration to Medina. Allah’s acceptance of repentance is echoed throughout the sûrah, hence its title.

Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty:
  - Marmaduke Pickthall
A (declaration) of immunity from Allah and His apostle to those of the pagans with whom ye have contracted mutual alliances. 1246
  - Abdullah Yusuf Ali

Baraat: usually translated "immunity". I do not think that word correctly represents the Arabic word in this context. I retain it as I cannot think of any single English word as an equivalent. The general sense is explained in the introduction to this Sura. In verse 3 below I use the periphrasis "dissolve treaty obligations," which goes some way to explain the meaning. The Pagans and enemies of Islam frequently made treaties of mutual alliance with the Muslims. The Muslims scrupulously observed their part, but the Pagans violated their part again and again when it suited them. After some years, experience it became imperative to denounce such treaties altogether. This was done in due form, with four months' notice, and a chance was given to those who faithfully observed their pledges, to continue their alliance.

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9:2
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ Fasee h oo fee alar d i arbaAAata ashhurin wa i AAlamoo annakum ghayru muAAjizee All a hi waanna All a ha mukhzee alk a fireen a
[Announce unto them:] "Go, then, [freely] about the earth for four months2 - but know that you can never elude God, and that, verily, God shall bring disgrace upon all who refuse to acknowledge the truth!"
  - Mohammad Asad

These words, addressed to the mushrikin ("those who ascribe divinity to aught beside God") who have deliberately broken the treaties in force between them and the believers, indicate a cancellation of all treaty obligations on the latters' part. The period of four months which is to elapse between this announcement and the beginning (or resumption) of hostilities is a further elaboration of the injunction "cast it [i.e., the treaty] back at them in an equitable manner", given in 8:58 with reference to a breach of covenant by hostile unbelievers (see also note [62] on verse {58} of surah {8}).

"You have four months to go around in the land unmolested; but you should know that you cannot frustrate the will of Allah, and that Allah will humiliate the unbelievers."
  - Muhammad Farooq-i-Azam Malik
'You 'polytheists' may travel freely through the land for four months, but know that you will have no escape from Allah, and that Allah will disgrace the disbelievers.'1
  - Mustafa Khattab

  This is the only sûrah in the Quran that does not begin with: “In the Name of Allah—the Most Compassionate, Most Merciful.” The reason is that this sûrah is considered to be a continuation of the previous one, and that it begins with an open termination of treaties not fully respected by the polytheists. Since this constitutes a declaration of war, it would not be fitting to open with the mention of Allah’s compassion and mercy.

Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His guidance).
  - Marmaduke Pickthall
Go ye then for four months backwards and forwards (as ye will) throughout the land but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject him. 1247
  - Abdullah Yusuf Ali

Four Months: Some Commentators understand by this the four forbidden months in which warfare by ancient Arabian custom was unlawful, viz., Rajab, Zul-qa'dah, Zul-hijjah, and Muharram: See ii. 194 n. But it is better to take the signification of the four months immediately following the Declaration. Assuming that the Sura was promulgated early in Shawwal (see Introduction), the four months would be Shawwal, Zul-qa'dah, Zul-hijjah, and Muharram, of which the last three would also be the customary Prohibited Months.

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9:3
وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ Waa tha nun mina All a hi warasoolihi il a a l nn a si yawma al h ajji alakbari anna All a ha bareeon mina almushrikeena warasooluhu fain tubtum fahuwa khayrun lakum wain tawallaytum fa i AAlamoo annakum ghayru muAAjizee All a hi wabashshiri alla th eena kafaroo biAAa tha bin aleem in
And a proclamation from God and His Apostle [is herewith made] unto all mankind on this day of the Greatest Pilgrimage:3 "God disavows all who ascribe divinity to aught beside Him, and [so does] His Apostle. Hence, if you repent, it shall be for your own good; and if you turn away, then know that you can never elude God!" And unto those who are bent on denying the truth give thou [O Prophet] the tiding of grievous chastisement.
  - Mohammad Asad

There is no unanimity among the commentators as to what is meant by "the day of the Greatest Pilgrimage". Most of them assume that it refers to the pilgrimage in the year 9 H., in which the Prophet himself did not participate, having entrusted Abu Bakr with the office of amir al-hajj. This very fact, however, makes it improbable that the designation "the Greatest Pilgrimage" should have been given in the Qur'an to this particular pilgrimage. On the other hand, there exists a Tradition on the authority of 'Abd Allah ibn 'Umar to the effect that the Prophet described in these very words the last pilgrimage led by himself in 10 H. and known to history as the Farewell Pilgrimage (Zamakhshari, Razi); one may, therefore, assume that it is this which is alluded to here. If this assumption is correct, it would justify the conclusion that verses {3} and {4} of this surah were revealed during the Farewell Pilgrimage, i.e., shortly before the Prophet's death. This might explain the - otherwise perplexing - statement, reliably attributed to the Prophet's Companion Al-Bara' (Bukhari, Kitab at-Tafsir), that At-Tawbah was the last surah revealed to the Prophet: for, although it is established beyond any doubt that the surah as a whole was revealed in 9 H. and was followed by several other parts of the Qur'an, e.g., Al-Ma'idah, it is possible that what Al-Bara' had in mind were only these two key-verses ({3} and {4}) of At-Tawbah, which conceivably were revealed during the Farewell Pilgrimage.

This is a public proclamation from Allah and His Rasool to the people on the day of the Great Hajj (Pilgrimage) that Allah and His Rasool do hereby dissolve treaty obligations with the mushrikin. Therefore, if you repent, it will be better for you but if you turn away, then you should know that you cannot frustrate the Will of Allah. O Prophet, proclaim a painful punishment to those who are unbelievers.
  - Muhammad Farooq-i-Azam Malik
A declaration from Allah and His Messenger 'is made' to all people on the day of the greater pilgrimage1 that Allah and His Messenger are free of the polytheists. So if you 'pagans' repent, it will be better for you. But if you turn away, then know that you will have no escape from Allah. And give good news 'O Prophet' to the disbelievers of a painful punishment.
  - Mustafa Khattab

 The 10 th  of Ⱬul-Ḥijjah, a significant day in the greater pilgrimage (ḥajj). The lesser pilgrimage is known as ’umrah.

And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve.
  - Marmaduke Pickthall
And an announcement from Allah and His apostle to the people (assembled) on the day of the Great Pilgrimage that Allah and His apostle dissolve (treaty) obligations with the pagans. If then ye repent it were best for you; but if ye turn away know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject faith. 1248
  - Abdullah Yusuf Ali

The great day of Hajj is either the 9th of Zul-hijjah ('Arafa), or the 10th (the Day of Sacrifice).

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9:4
إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ Ill a alla th eena AA a hadtum mina almushrikeena thumma lam yanqu s ookum shayan walam yu th a hiroo AAalaykum a h adan faatimmoo ilayhim AAahdahum il a muddatihim inna All a ha yu h ibbu almuttaqeen a
But excepted shall be4 - from among those who ascribe divinity to aught beside God - [people] with whom you [O believers] have made a covenant and who thereafter have in no wise failed to fulfil their obligations towards you, and neither have aided anyone against you: observe, then, your covenant with them until the end of the term agreed with them.5 Verily, God loves those who are conscious of Him.
  - Mohammad Asad

I.e., from the cancellation, explained in note [2] above, of the treaties which they have concluded with the believers.

Lit., "until their term".

Except (this proclamation does not apply to) those mushrikin who honored their treaties with you in every detail and aided none against you. So fulfill your treaties with them to the end of their term; for Allah loves the righteous.
  - Muhammad Farooq-i-Azam Malik
As for the polytheists who have honoured every term of their treaty with you and have not supported an enemy against you, honour your treaty with them until the end of its term. Surely Allah loves those who are mindful 'of Him'.
  - Mustafa Khattab
Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfill their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him).
  - Marmaduke Pickthall
(But the treaties are) not dissolved with those pagans with whom Ye have entered into alliance and who have not subsequently failed you in aught nor aided anyone against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous. 1249
  - Abdullah Yusuf Ali

The sacred duty of fulfilling all obligations of every kind, to Muslims and non Muslims, in public as well as private life, is a cardinal feature of Muslim ethics. The question what is to be done with those who abuse this principle by failing in their duty but expect the Muslims to do their part is not to be solved (in the case of treaties) by a general denunciation of treaties but by a careful consideration of the cases where there has been fidelity and not treachery. There we are enjoined to give the strictest fidelity, as it is a part of righteousness and our duty to Allah.

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9:5
فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ Fai tha insalakha alashhuru al h urumu fa o qtuloo almushrikeena h aythu wajadtumoohum wakhu th oohum wa o hs uroohum wa o qAAudoo lahum kulla mar s adin fain t a boo waaq a moo a l ss al a ta wa a tawoo a l zzak a ta fakhalloo sabeelahum inna All a ha ghafoorun ra h eem un
And so, when the sacred months are over,6 slay those who ascribe divinity to aught beside God wherever you may come upon them,7 and take them captive, and besiege them, and lie in wait for them at every conceivable place.8 Yet if they repent, and take to prayer, and render the purifying dues, let them go their way: for, behold, God is much-forgiving, a dispenser of grace.9
  - Mohammad Asad

According to a pre-Islamic custom prevalent in Arabia, the months of Muharram, Rajab, Dhu 'l-Qa'dah and Dhu 'l-Hiijah were considered "sacred" in the sense that all tribal warfare had to cease during those months. It was with a view to preserving these periods of truce and thus to promoting peace among the frequently warring tribes that the Qur'an did not revoke, but rather confirmed, this ancient custom. See also 2:194 and {217}.

Read in conjunction with the two preceding verses, as well as with {2:190-194}, the above verse relates to warfare already in progress with people who have become guilty of a breach of treaty obligations and of aggression.

I.e., "do everything that may be necessary and advisable in warfare". The term marsad denotes "any place from which it is possible to perceive the enemy and to observe his movements" (Manar X, 199).

As I have pointed out on more than one occasion, every verse of the Qur'an must be read and interpreted against the background of the Qur'an as a whole. The above verse, which speaks of a possible conversion to Islam on the part of "those who ascribe divinity to aught beside God" with whom the believers are at war, must, therefore, be considered in conjunction with several fundamental Qur'anic ordinances. One of them, "There shall be no coercion in matters of faith" ( 2:256 ), lays down categorically that any attempt at a forcible conversion of unbelievers is prohibited - which precludes the possibility of the Muslims' demanding or expecting that a defeated enemy should embrace Islam as the price of immunity. Secondly, the Qur'an ordains, "Fight in God's cause against those who wage war against you; but do not commit aggression, for verily, God does not love aggressors" ( 2:190 ); and, "if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: and it is against these that We have clearly empowered you [to make war]" ( 4:91 ). Thus, war is permissible only in self-defence (see surah {2}, notes [167] and [168]), with the further proviso that "if they desist - behold, God is much-forgiving, a dispenser of grace" ( 2:192 ), and "if they desist, then all hostility shall cease" ( 2:193 ). Now the enemy's conversion to Islam - expressed in the words, "if they repent, and take to prayer [lit., "establish prayer"] and render the purifying dues (zakah)" - is no more than one, and by no means the only, way of their "desisting from hostility"; and the reference to it in verses {5} and {11} of this surah certainly does not imply an alternative of "conversion or death", as some unfriendly critics of Islam choose to assume. Verses {4} and {6} give a further elucidation of the attitude which the believers are enjoined to adopt towards such of the unbelievers as are not hostile to them. (In this connection, see also {60:8-9}).

When the forbidden months (10,11,12 & 1 of the Islamic calendar) are over, then fight the mushrikïn wherever you find them, seize them, besiege them, and lie in ambush for them in every stratagem of war, but if they repent, establish Salah and pay Zakah, then let them go their way: surely Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
But once the Sacred Months have passed, kill the polytheists 'who violated their treaties' wherever you find them,1 capture them, besiege them, and lie in wait for them on every way. But if they repent, perform prayers, and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab

 i.e., inside or outside the sanctuary of the Sacred House in Mecca.

Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor due, then leave their way free. Lo! Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
But when the forbidden months are past then fight and slay the pagans wherever ye find them and seize them beleaguer them and lie in wait for them in every stratagem (of war); but if they repent and establish regular prayers and practice regular charity then open the way for them: for Allah is Oft-Forgiving Most Merciful. 1250 1251 1252
  - Abdullah Yusuf Ali

The emphasis is on the first clause; it is only when the four months of grace are past, and the other party show no signs of desisting from their treacherous designs by right conduct, that the state of war supervenes-between Faith and Unfaith.

When war becomes inevitable, it must be prosecuted with vigour. According to the English phrase, you cannot fight with kid gloves. The fighting may take the form of killing, capture, or siege, or ambush and other stratagems. But even then there is room for repentance and amendment on the part of the guilty party, and if that takes place, our duty is forgiveness and the establishment of peace.

The repentance must be sincere, and that is shown by conduct-a religious spirit of true prayer and charity. In that case we are not to bar the gate against the repentant. On the contrary we must do all we can to make their way easy, remembering that Allah is Oft-forgiving, Most Merciful.

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9:6
وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ Wain a h adun mina almushrikeena istaj a raka faajirhu h att a yasmaAAa kal a ma All a hi thumma ablighhu mamanahu tha lika biannahum qawmun l a yaAAlamoon a
And if any of those who ascribe divinity to aught beside God seeks thy protection,10 grant him protection, so that he might [be able to] hear the word of God [from thee]; and thereupon convey him to a place where he can feel secure:11 this, because they [may be] people who [sin only because they] do not know [the truth].
  - Mohammad Asad

Lit., "seeks to become thy neighbour": a metaphorical expression denoting a demand for protection, based on the ancient Arabian custom (strongly affirmed by Islam) of honouring and protecting a neighbour to the best of one's ability.

Lit., "his place of security" (ma'manahu) - i.e., "let him rejoin his homeland" (Razi), which implies that he is free to accept or not to accept the message of the Qur'an: a further re-affirmation of the Qur'anic injunction that "there shall be no coercion in matters of faith" ( 2:256 ).

If anyone from the mushrikin ask you for asylum, grant it to him so that he may hear the Word of Allah, and then escort him to his place of safety: this should be done because these people do not know the truth.
  - Muhammad Farooq-i-Azam Malik
And if anyone from the polytheists asks for your protection 'O Prophet', grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.
  - Mustafa Khattab
And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the word of Allah; and afterward convey him to his place of safety. That is because they are a folk who know not.
  - Marmaduke Pickthall
If one amongst the pagans ask thee for asylum grant it to him so that he may hear the word of Allah and then escort him to where he can be secure: that is because they are men without knowledge. 1253 1254
  - Abdullah Yusuf Ali

Even among the enemies of Islam, actively fighting against Islam, there may be individuals who may be in a position to require protection. Full asylum is to be given to them, and opportunities provided for hearing the Word of Allah. If they accept the Word, they become Muslims and brethren, and no further question arises. If they do not see their way to accept Islam, they will require double protection: (1) from the Islamic forces openly fighting against their people, and (2) from their own people, as they detached themselves from them. Both kinds of protection should be ensured for them, and they should be safely escorted to a place where they can be safe. Such persons only err through ignorance, and there may be much good in them.

Maaman: place or opportunity of being secure from all harm.

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9:7
كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِندَ ٱللَّهِ وَعِندَ رَسُولِهِۦٓ إِلَّا ٱلَّذِينَ عَـٰهَدتُّمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۖ فَمَا ٱسْتَقَـٰمُوا۟ لَكُمْ فَٱسْتَقِيمُوا۟ لَهُمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ Kayfa yakoonu lilmushrikeena AAahdun AAinda All a hi waAAinda rasoolihi ill a alla th eena AA a hadtum AAinda almasjidi al h ar a mi fam a istaq a moo lakum fa i staqeemoo lahum inna All a ha yu h ibbu almuttaqeen a
HOW COULD they who ascribe divinity to aught beside God be granted a covenant by God and His Apostle,12 unless it be those [of them] with whom you [O believers] have made a covenant in the vicinity of the Inviolable House of Worship?13 [As for the latter,] so long as they remain true to you, be true to them: for, verily, God loves those who are conscious of Him
  - Mohammad Asad

Lit., "have a covenant before [or "in the sight of"] God and His Apostle": i.e., be protected by those who believe in God and His Apostle. The specific reference to the latter is meant to stress the fact that he speaks and acts in the name of God.

Cf. verse {4} above. The "covenant" alluded to is the truce-agreement concluded in 6 H. at Hudaybiyyah, in the vicinity of Mecca, between the Prophet and the pagan Quraysh, which was (and was obviously intended to remain) a model of the self-restraint and the tolerance expected of true believers with regard to such of the unbelievers as are not openly hostile to them.

How can there be a treaty with the mushrikin on the part of Allah and His Rasool - except for those with whom you ratified a treaty at the Masjid-al-Haram? So long as they honor it, you also honor: for Allah loves the righteous.
  - Muhammad Farooq-i-Azam Malik
How can such polytheists have a treaty with Allah and His Messenger, except those you have made a treaty with at the Sacred Mosque?1 So, as long as they are true to you, be true to them. Indeed Allah loves those who are mindful 'of Him'.
  - Mustafa Khattab

 This is known as the Treaty of Ḥudaibiyah, which was signed by the Prophet (ﷺ) and the pagans of Mecca in 6 A.H./628 C.E., diffusing the tension between Muslims and the Meccans and affirming a 10-year peace truce. The treaty was violated by the Meccans in 8 A.H/630 C.E.

How can there be a treaty with Allah and with His messenger for the idolaters save those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allah loveth those who keep their duty.
  - Marmaduke Pickthall
How can there be a league before Allah and His apostle with the pagans except those with whom ye made a treaty near the sacred mosque? As long as these stand true to you stand ye true to them: For Allah doth love the righteous. 1255
  - Abdullah Yusuf Ali

In this section we have the reasons why the treaties with treacherous Pagan foes were denounced. The clause introducing the exception is a parenthetical clause. The word "Pagans" must be connected with verse 8 which follows. In that verse the word kaifa resumes the clause introduced by the word kaifa at the beginning of verse 7. The exceptional Pagan tribes which remained true to their word were the Banu Hamza and the Banu Kinana, who swore their treaty near the Sacred Mosque and faithfully observed it. They were to be given the full benefit of their fidelity even though their kindred tribes were treacherous.

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9:8
كَيْفَ وَإِن يَظْهَرُوا۟ عَلَيْكُمْ لَا يَرْقُبُوا۟ فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُم بِأَفْوَٰهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَـٰسِقُونَ Kayfa wain ya th haroo AAalaykum l a yarquboo feekum illan wal a th immatan yur d oonakum biafw a hihim watab a quloobuhum waaktharuhum f a siqoon a
How [else could it be]?14 - since, if they [who are hostile to you] were to overcome you, they would not respect any tie [with you,] nor any obligation to protect [you].15 They seek to please you with their mouths the while their hearts remain averse [to you]; and most of them are iniquitous.
  - Mohammad Asad

This connects with the opening clause of the preceding verse, and relates to the hostile among "those who ascribe divinity to aught beside God".

The term ill signifies any tie that arises from a compact or from blood-relationship, and which imposes on both parties the obligation to protect each other (cf. Lane I, 75); the latter implication is expressed in the word dhimmah, which literally denotes a "covenant of protection".

How can you trust them? If they prevail against you, they respect neither treaty nor ties of relationship. They just flatter you with their tongues, but their hearts reject you, and most of them are transgressors.
  - Muhammad Farooq-i-Azam Malik
How 'can they have a treaty'? If they were to have the upper hand over you, they would have no respect for kinship or treaty. They only flatter you with their tongues, but their hearts are in denial, and most of them are rebellious.
  - Mustafa Khattab
How (can there be any treaty for the others) when, if they have the upper hand of you, they regard not pact nor honor in respect of you? They satisfy you with their mouths the while their hearts refuse. And most of them are wrong doers.
  - Marmaduke Pickthall
How (can there be such a league) seeing that if they get an advantage over you they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you but their hearts are averse from you; and most of them are rebellious and wicked. 1256 1257
  - Abdullah Yusuf Ali

The exceptions having been stated parenthetically in verse 7, the indictment of the general mass of Pagan tribes is now set out briefly but fully and convincingly. After that kind of behaviour how can treaty be possible with them? The counts are: (1) that whenever they got a slight advantage, they disregarded the ties both of kinship and of covenant as against the Muslims because of their Faith, thus proving doubly treacherous; (2) that they spoke fair words, but had venom in their hearts; (3) that their attitude was one of rebellion against their plighted word; (4) that they disregarded the solemn words of Allah for some miserable worldly gain; (5) that they tried to prevent other people from coming to the Way of Allah. The first clause is repeated again as the last clause, to emphasise their double treachery, and round off the argument.

Among the Arabs the ties of kinship were so strong as to be almost unbreakable. The Pagan Arabs went out of their way to break them in the case of the Muslims, who were kith and kin to them. Besides the bond of kinship there was the further bond of their plighted oath in the Treaty. They broke that oath because the other parties were Muslims!

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9:9
ٱشْتَرَوْا۟ بِـَٔايَـٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ Ishtaraw bi a y a ti All a hi thamanan qaleelan fa s addoo AAan sabeelihi innahum s a a m a k a noo yaAAmaloon a
God's messages have they bartered away for a trifling gain, and have thus turned away from His path: evil, behold, is all that they are wont to do,
  - Mohammad Asad
They have sold the revelations of Allah for paltry worldly gain and they have hindered others from His way; indeed evil are the deeds that they have done.
  - Muhammad Farooq-i-Azam Malik
They chose a fleeting gain over Allah's revelations, hindering 'others' from His Way. Evil indeed is what they have done!
  - Mustafa Khattab
They have purchased with the revelations of Allah a little gain, so they debar (men) from His way. Lo! evil is that which they are wont to do.
  - Marmaduke Pickthall
The signs of Allah have they sold for a miserable price and (many) have they hindered from His way: evil indeed are the deeds they have done.
  - Abdullah Yusuf Ali

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9:10
لَا يَرْقُبُونَ فِى مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُعْتَدُونَ L a yarquboona fee muminin illan wal a th immatan waol a ika humu almuAAtadoon a
respecting no tie and no protective obligation with regard to a believer; and it is they, they who transgress the bounds of what is right!16
  - Mohammad Asad

Or: "who are the aggressors" - the two expressions being, in this context, synonymous.

They neither honor the ties of relationship nor observe the obligations of treaties with the believers; it is they who are the transgressors.
  - Muhammad Farooq-i-Azam Malik
They do not honour the bonds of kinship or treaties with the believers. It is they who are the transgressors.
  - Mustafa Khattab
And they observe toward a believer neither pact nor honor. These are they who are transgressors.
  - Marmaduke Pickthall
In a believer they respect not the ties either of kinship or of covenant! It is they who have transgressed all bounds. 1258
  - Abdullah Yusuf Ali

The catalogue of their sins being set out, it is clear that they were aggressors in the worst possible ways; and war became inevitable.

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9:11
فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ ۗ وَنُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍ يَعْلَمُونَ Fain t a boo waaq a moo a l ss al a ta wa a tawoo a l zzak a ta faikhw a nukum fee a l ddeeni wanufa ss ilu al a y a ti liqawmin yaAAlamoon a
Yet if they repent, and take to prayer, and render the purifying dues, they become your brethren in faith:17 and clearly do We spell out these messages unto people of [innate] knowledge!
  - Mohammad Asad

See note [9] above.

However, if they repent, establish Salah and pay Zakah, then they shall be your brethren in Deen (faith and way of life based on Divine guidance): thus do We spell out Our revelations for people of understanding.
  - Muhammad Farooq-i-Azam Malik
But if they repent, perform prayer, and pay alms-tax, then they are your brothers in faith. This is how We make the revelations clear for people of knowledge.
  - Mustafa Khattab
But if they repent and establish worship and pay the poor due, then are they your brethren in religion. We detail Our revelations for a people who have knowledge.
  - Marmaduke Pickthall
But (even so) if they repent establish regular prayers and practice regular charity they are your brethren in faith: (thus) do We explain signs in detail for those who understand. 1259
  - Abdullah Yusuf Ali

The chance of repentance and mercy to the worst enemies is again emphasised, in order that people with any understanding may not be misled into thinking that war was an easy or light matter. This emphasis is balanced by the emphasis in the next verse on the causes which made war inevitable for those with any self-respect.

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9:12
وَإِن نَّكَثُوٓا۟ أَيْمَـٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ وَطَعَنُوا۟ فِى دِينِكُمْ فَقَـٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ ۙ إِنَّهُمْ لَآ أَيْمَـٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ Wain nakathoo aym a nahum min baAAdi AAahdihim wa t aAAanoo fee deenikum faq a tiloo aimmata alkufri innahum l a aym a na lahum laAAallahum yantahoon a
But if they break their solemn pledges after having concluded a covenant,18 and revile your religion, then fight against these archetypes of faithlessness19 who, behold, have no [regard for their own] pledges, so that they might desist [from aggression].
  - Mohammad Asad

Lit., "if they break their oaths after their covenant". This obviously refers to unbelievers who, without having renounced their own beliefs, have concluded treaties of friendship with the Muslims. Their subsequent "breaking of the solemn pledges" is an allusion to the breach of the truce of Hudaybiyyah by the pagan Quraysh, which, in turn, led to the conquest of Mecca by the Muslims in the year 8 H.

The word imam (of which a'immah is the plural) denotes not merely a "leader" but also - and primarily - "a person who is an object of imitation by his followers" (Taj al-'Arus): hence, a "model", or "exemplar", or "archetype". The term kufr, which usually signifies a "denial of [or "refusal to acknowledge"] the truth", is rendered here as "faithlessness" because it refers, specifically, to a deliberate breaking of solemn engagements.

But if they violate their treaty once they have sworn it and insult your Deen, then fight with the ringleaders of the unbelief - for their oaths are nothing to them - so that they may be stopped.
  - Muhammad Farooq-i-Azam Malik
But if they break their oaths after making a pledge and attack your faith, then fight the champions of disbelief- who never honour their oaths- so perhaps they will desist.
  - Mustafa Khattab
And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief Lo! they have no binding oaths in order that they may desist.
  - Marmaduke Pickthall
But if they violate their oaths after their covenant and taunt you for your faith fight ye the chiefs of unfaith: for their oaths are nothing to them: that thus they may be restrained. 1260
  - Abdullah Yusuf Ali

Not only did the enemies break their oaths shamelessly, but they even taunted the Muslims on their Faith and the "simple-minded" way in which they continued to respect their part of the treaty, as if they were afraid to fight!

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9:13
أَلَا تُقَـٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَـٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ Al a tuq a tiloona qawman nakathoo aym a nahum wahammoo biikhr a ji a l rrasooli wahum badaookum awwala marratin atakhshawnahum fa A ll a hu a h aqqu an takhshawhu in kuntum mumineen a
Would you, perchance, fail to fight against people who have broken their solemn pledges, and have done all that they could to drive the Apostle away,20 and have been first to attack you? Do you hold them in awe? Nay, it is God alone of whom you ought to stand in awe,21 if you are [truly] believers!
  - Mohammad Asad

I.e., from Mecca, thus bringing about his and his followers' exodus (hijrah) to Medina.

Lit., "God is more worthy (ahaqq) that you should stand in awe of Him".

Will you not fight against those people who have broken their oaths, conspired to expel the Rasool and were the first to attack you? Do you fear them? Nay, it is Allah Who is more deserving of your fear, if you are true believers.
  - Muhammad Farooq-i-Azam Malik
Will you not fight those who have broken their oaths, conspired to expel the Messenger 'from Mecca', and attacked you first? Do you fear them? Allah is more deserving of your fear, if you are 'true' believers.
  - Mustafa Khattab
Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers.
  - Marmaduke Pickthall
Will ye not fight people who violated their oaths plotted to expel the apostle and took the aggressive by being the first (to assault) you? Do ye fear them? Nay it is Allah whom ye should more justly fear if ye believe! 1261
  - Abdullah Yusuf Ali

The argument now takes a new turn. An appeal is made to the Muslims on various grounds: (1) the shameless disregard of treaties by the enemy, (2) the under-hand plots to discredit the Holy Prophet, and turn him out of Madinah as he had been turned out of Makkah, (3) the aggressive taken by the Quraish and their confederates in Madinah after the treaty of Hudaibiya (A.H. 6, Zul-qa'dah. Feb. 628), (4) the manly attitude that fears Allah rather than men, and (5) the need to prove our sincere faith by test and trial and struggle and sacrifice (ix. 16).

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9:14
قَـٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ Q a tiloohum yuAAa thth ibhumu All a hu biaydeekum wayukhzihim wayan s urkum AAalayhim wayashfi s udoora qawmin mumineen a
Fight against them! God will chastise them by your hands, and will bring disgrace upon them, and will succour you against them; and He will soothe the bosoms of those who believe,
  - Mohammad Asad
Fight them; Allah will punish them by your hands and humiliate them. He will grant you victory over them and soothe the hearts of a believing people.
  - Muhammad Farooq-i-Azam Malik
'So' fight them and Allah will punish them at your hands, put them to shame, help you overcome them, and soothe the hearts of the believers-
  - Mustafa Khattab
Fight them! Allah will chastise them at your hands, and He will lay them low and give you victory over them, and He will heal the breasts of folk who are believers.
  - Marmaduke Pickthall
Fight them and Allah will punish them by your hands cover them with shame help you (to victory) over them heal the breasts of believers. 1262
  - Abdullah Yusuf Ali

Heal the breasts of believers, i.e., of wounds that they may have sustained from the assaults, taunts, and cruelty of the enemy.

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9:15
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ ۗ وَيَتُوبُ ٱللَّهُ عَلَىٰ مَن يَشَآءُ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ Wayu th hib ghay th a quloobihim wayatoobu All a hu AAal a man yash a o wa A ll a hu AAaleemun h akeem un
and will remove the wrath that is in their hearts. And God will turn in His mercy unto whom He wills:22 for, God is all-knowing, wise.
  - Mohammad Asad

This relates to the unbelievers with whom the Muslims are at war: for God may, if He so wills, bring about a change of heart in them and guide them to a realization of the truth (Baghawi and Zamakhshari; see also Manar X, 236).

He will take away all rancor from their hearts. Allah shows mercy to whom He pleases, and Allah is All-Knowledgeable, All-Wise.
  - Muhammad Farooq-i-Azam Malik
removing rage from their hearts. And Allah pardons whoever He wills. For Allah is All-Knowing, All-Wise.
  - Mustafa Khattab
And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise.
  - Marmaduke Pickthall
And still the indignation of their hearts. For Allah will turn (in mercy) To whom He will; and Allah is All-Knowing All-Wise. 1263 1264
  - Abdullah Yusuf Ali

When the victory comes and the wounds are healed, a great peace comes to the hearts of those who have suffered, striven, and struggled. The fighting was necessity forced by injustice and oppression. When Allah's Law is established, the fire of indignation is quelled, and the true Peace of Islam is attained.

Allah's mercy is unlimited. When evil is destroyed, many of those who were enticed by evil will come into the fold of truth and righteousness, and the cessation of war and conflict will bring peace, certainly to those who fought for the right, but also possibly to those whose eyes have been opened to the working of Allah's Law and who in healing reconciliation become members of the Brotherhood of Peace in Islam.

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