SURAH (9) TAWBAH (AYA 1 to 10)

Sura (9) TAWBAH (AL-BARA’AT) (The Immunity) Aya 1 to 129 in 16 Sections

Revealed at Madinah

INTRODUCTION

Since this surah contains curses against infidelity it has not been started with ‘Bismillah’ as ‘Bismillah’ contains the blessings and the mercy of ALLAH (SWT). According to some traditions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), since this surah has been revealed without ‘Bismillah’, ‘Bismillah’ should not be recited at its recital.

§  It is also held that the preceding chapter, ‘Anfal’ and this chapter, i.e., ‘Tauba’ put together is one continuous chapter. As regards the revelation of the Qur’an to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and its compilation in the form of a complete book, it is historic fact that the Holy Qur’an was revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in verses at different times and at different places. As the verses were revealed, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) used to direct the ‘Katib’ or the scripts (writers of the ‘Wahi’ of the revealed matter), to put them in the various relevant places according to the content.

This chapter is known with several names referring to the special features of the matter contained in it. It is called ‘Tauba’ for the repeated mentioned of the word in the verse.

There is a very important guiding factor in the revelation of this surah and the events which accompanied its conveyance to the people concerned.

WHEN THE SURAH WAS REVEALED, the first verses were given to Abu Bakr, to go to Makka and convey them to the people during the season of Hajj. Abu Bakr had left Madinah, the Messenger Angel Gabriel appeared to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) saying, that it was the will of the Lord that the matter of the Holy Qur’an should be conveyed either by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself or one who is of him, (i.e., of his divinely chosen linage or identical in the purity of essence and excellence).

IMMEDIATELY as the divine command was received, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) called Ali ibne Abi Talib and providing him with a camel faster in speed, called ‘Ghuzha’ instructed him to go ahead and overtake Abu Bakr and take away the Verses of this surah from him, proceed to Makka and read them out to the people.

Ali rushed as he was commanded by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and taking away the matter from Abu Bakr read it out publicly to the assembly of the people.

Some commentators say that the message from ALLAH (SWT) conveyed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) through Gabriel, contained the name of Ali, saying, that the matter conveyed either by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) OR by Ali, who is of him, meaning who is one with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the purity and excellence of both body and spirit.

This fully agrees with the declaration of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ---- ‘I and Ali are of one and the same Light.’ When Ali publicly read out the verses of this surah, the reply which the people gave well indicates the attribute of the people which fully justified the revelation. The people addressing Ali cried: “O’ Ali! Convey thou this message to thy cousin Muhammad that we have thrown the agreements and treaties behind our backs, and now there is no agreement between him and us excepting smiting with spears and striking with swords.”

THIS SURAH WAS REVEALED IN 9 A.H. AND THE INFIDELS WERE GIVEN A RESPITE OF FOUR (4) MONTHS.

It is to be remembered that neither the revelation of the holy Qur’an was only for the times in which it was revealed, nor the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was an apostle only for his age. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was for all times and the Holy Qur’an for all ages until the end of the world, HENCE its application extends to all men of all ages, AND WHAT HAPPENED during the time of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) WAS TO SERVE AS A GUIDANCE FOR ALL TIME IN THE FUTURE.

The events which accompanied the conveyance of this verse to the people have their own meaningful interpretation for people who are endowed with the insight to observe them and draw the correct inference for their guidance. This aspect of the Holy Qur’an is given in verse 3:138 saying: “This (the Qur’an) is (Only) a statement to the (ordinary) people, and guidance and admonition to the pious.”

THE EVENTS CLEARLY GIVE OUT THE FOLLOWING FACTORS FOR THE GUIDANCE OF THE PEOPLE:

a.        The one to convey the Holy Qur’an [*] could be the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself OR [*] someone who is of him, i.e., of the divinely gifted purity mentioned in verse 33:33.

b.        It is not left to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to choose or nominate his deputy in matters of conveying the Word of ALLAH (SWT) BUT it is the will of the Lord to be executed---- and whatever the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) does could be nothing BUT the fulfillment of the Divine will (verse 53:3-4).

c.        He who was not deemed by ALLAH (SWT) suitable to convey even a few numbered of verses of a chapter of the Holy Qur’an upon a particular subject to a group of people, could never reasonably be the leader of the faith and mankind as a whole in the place of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)

d.        He who could be a nominee of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) even for any particular err and could never reasonably and rightfully be the Khalif or the successor of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to represent him to humanity as a whole.

e.        Ali being chosen subsequent to the dispatch of the one before him clearly infers a guidance for the future regarding the comparative position and the status of Ali.

f.         It was made doubtlessly clear that Ali alone could rightfully act in the place of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and that Ali was the one, who was one with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as of the same Divine Essence or Light.

g.        THAT only those of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) family could act in his place AND NOT anyone whom the people might choose.

h.        The event serves as a clear guidance indicating that the appointment of a deputy to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did not lie even in the hands of the Prophet at his own independent choice. It was a matter resting exclusively with ALLAH (SWT)’s independent will. This factor has been made known also in verse 2:30 where, in this matter, even the interference of beings like the Angels, was not tolerated. The appointment of a deputy or successor to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) vests only in ALLAH (SWT)’s independent will and not in the choice of the people.

i.         It is reported that Abu Bakr handed over the verses to Ali and returned to Madinah and asked as to why the matter was taken back from him. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied, he did it at the command of ALLAH (SWT), received through the Messenger Angel Gabriel, saying that: ‘the Apostolic mission of conveying the Message of ALLAH (SWT) to the people, should either be by himself (i.e., the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) personally or by one who was of him (his blood and flesh) ---identical in purity and excellence---external as well as internal). (See Daurre-mansur, baidhavi, Mu’alimut tanzil, tafsir-e-Kawashi, Musnade-Ahmed Hambal, Kanzal-Ummal, Tirmizi, Nisai, Baihiqi etc.)

Ø  NO DOUBT ALI HAD ALSO PROVED HIMSELF TO BE ONE WITH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WHEN THE PEOPLE, INCLUDING THE PROMINENT COMPANIONS, HAD DESERTED THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE MUSLIMS RANKS AND RUN AWAY AND SOME OF THEM EVEN DISAPPEARED FOR DAYS TOGETHER, AND WHEN ON SUCH OCCASION ISLAM, AND THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ALONG WITH ALL HIS ADHERENTS, WOULD HAVE BEEN WIPED OUT OF EXISTENCE,

Ø  IT WAS ALI WHO PROVED HIS IDENTITY WITH THE APOSTLE OF ALLAH (SWT) AND ESTABLISHED ISLAM FIRMLY AND SAVED THE LIVES OF THE MUSLIMS WHO FORMED ONLY A VERY SMALL COMMUNITY, WEAK AND UNPROTECTED AT MADINAH, WHICH COULD OTHERWISE HAVE BEEN TOTALLY ANNIHILATED OR AT LEAST ENSLAVED BY THE HEATHENS AFTER THEIR TERRIBLE AND MERCILESS ONSLAUGHT WITH THE IRRESISTIBLE OVERWHELMING STRENGTH.

Ø  IT WAS ABOUT ALI’S SERVICES, THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD DECLARED: “THE ONE STROKE OF ALI ON THE DAY OF KHANDAQ, IS SUPERIOR TO THE PRAYERS OF BOTH THE WORLDS (I.E., OF THOSE IN THIS AND THE OTHER WORLD BEYOND DEATH.)”

Ø  IT WAS ALI WHO CRUSHED THE DEVILISH STRENGTH AND STRONGEST FORTIFICATION OF EVERY ENEMY. THE WORLD CALLS ALI THE ‘FATAHE-KHAIBER’ (THE CONQUEROR OF KHAIBAR), ‘ASADULLAH-IL-GHALIB’ (I.E., THE EVER-TRIUMPHANT LION OF ALLAH (SWT)) AND NONE ELSE.

TO SIT AT A SAFE PLACE during the time of well-established peace, security, prosperity and win any victory by issuing mere commands to the well-equipped forces for any territorial expansion can never sensibly be compared to the lot of establishing the authority or the state for the first time with no proper means to do it, facing the question of the life and death of the faith its founder and its followers as a whole. Even during such advantageous and favourable occasion none of such heroes could be more than running away from the battlefield deserting the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)  and his faithful comrades.

IF MERE political or territorial holds any argument for the spiritual or religious excellence of any political hero, then the despots like Yazeed who was doubtlessly the brute in human form, and the others like Abdul Malik also, who achieved a considerable expansion of the Muslim empire, who were what history presents them to us, could be better not only than Ali, but even than the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). CAN THIS EVER BE TRUE AND CORRECT?

REGARDING THIS CHAPTER AND ITS POSITION IN THE QUR’AN, the correct view is that it is now a separate Surah from its previous one revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) without ‘Bismillah’ as an exception and was arranged after ‘Anfal’ by the order of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

**The reason for not beginning with ‘bismillah’ has been given by the commentators; all seem to be an after-thought BUT of them one seems to be reasonable i.e., BECAUSE it begins with ‘Bara’at’ i.e., uncompromising, severing of relations with the pagans and paganism AND THE SAME WAS the reason for the Divine choice of Ali to represent the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as a person identified with him in all his excellence and character, to announce the first few verses of this Surah dealing with the declaration referred to in it, BECAUSE (1) Ali was the only person next to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who had never bowed to any idol nor practiced any Paganic cult, (2) born in the House of ALLAH (SWT), (3) brought up in the very bosom of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), (4) and who followed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from the beginning, step by step without the least deviation whatsoever, in word, thought or action, which facts the Muslims unanimously agree and in the recognition of which the Muslims use the epithet ‘Karramallahu Wajaho’--- ALLAH (SWT) hath graced his face in not bowing to anyone besides Him.

THE POINT TO BE NOTED HERE, is the passage being taken away by Abu Bakr and returning to Ali by the command of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), giving the reason that None should announce the Word of ALLAH (SWT) except myself or the one who is mine and I am his, is a historical fact beyond any doubt or dispute BUT to minimize the importance or the significance of this occasion some traditionists have repeatedly tried their best in their book of traditions by associating the name Abu Huraira also announcing the position at Mina and Makka, forgetting that this announcement even if it be true, was not warranted by any command from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in any manner, as it was done by a definite command, in regard to Ali.

THE DIFFERENCE BETWEEN THIS CHAPTER AND ITS PREVIOUS ONE is that the previous chapter deals with the circumstances requiring the confirmation and the fulfillment of the treaties with the infidels AND THIS CHAPTER deals mostly with the circumstances regarding the termination of the treaties with infidels.

SECTION 1

Immunity declared

Muslims no more liable to give amnesty to the enemy idolaters---Except to those who were faithful to the Covenants---Those who believe in Islam to be pardoned---Idolaters to be given protection when they seek it.

بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ {9:1}

[Q9:1] Baraaa'atum minal laahi wa Rasooliheee ilal lazeena 'anhattum minal mushrikeen. 
[Q9:1] (This is a declaration of) immunity by ALLAH (SWT) and His Messenger towards those of the idolaters with whom you made an agreement.

[Q9:1] (Ini adalah) pemutusan tanggungjawab (pembatalan perjanjian) dari ALLAH (SwT) dan RasulNya terhadap kaum kafir musyrik yang kamu mengikat perjanjian setia (dengan mereka).

Bara-at implies freedom from obligation and uncompromising severance of relations with the infidels. Please refer to the introduction of this surah.

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(9:1) This is a declaration *1 of immunity (from obligationsby Allah and His Messenger to those mushriks with whom you had made treaties: *2

*1 As has already been stated in the Preface to this Surah, this discourse (vv. 1-37) was revealed in A.H. 9, when Hadrat Abu Bakr had left for Makka as leader of the pilgrims to the Ka`abah. Therefore the Companions said to the Holy Prophet, "Sir, send it to Abu Bakr so that he may proclaim it on the occasion of Haj." He replied, "The importance and nature of the Declaration demands that this should be proclaimed on my behalf by some one from my own family." ACCORDINGLY, HE ENTRUSTED THIS DUTY TO HADRAT 'ALI AND INSTRUCTED HIM TO PROCLAIM IT OPENLY BEFORE THE PILGRIMS, AND ALSO MAKE THESE FOUR ANNOUNCEMENTS: (1) "No one who rejects Islam shall enter Paradise. (2) No mushrik should perform Haj after this. (3) It is forbidden to move round the Ka`abah in a naked state. (4) The terms of the treaties which are still in force (i.e. with those who have not broken their treaties with the Messenger of Allah up to that time) would be faithfully observed till the expiry of the term of the treaties". 
IN THIS CONNECTION, it will be worthwhile to know that the first Haj of the Islamic period after the conquest of Makka was performed in A.H. 8, according to the old customs. Then in A.H. 9 the second Haj was performed by the Muslims in the Islamic way, and by the mushriks in their own way. But the third Haj, known as "Hajja-tul-Wida a", was performed in A.H. 10 in the purely Islamic way under the guidance of the Holy Prophet himself. He did not perform Haj during the two previous years because up to that time the mushriks had not been forbidden from it, and so there were still some traces of shirk associated with it.
*2 This declaration of the abrogation of the treaties with the mushriks was made in accordance with the law enjoined in VIII: 58 regarding the treacherous people, for it is treachery from the Islamic point of view to wage war against any people with whom a treaty of peace had been made, without openly declaring that the treaty had been terminated. That is why a proclamation of the abrogation of the treaties was necessitated against those clans who were always hatching plots against Islam in spice of the treaties of peace they had made. They would break the treaties and turn hostile on the first opportunity for treachery, and the same was true of all the mushrik clans with the exception of Bani Kananah, Bani Damrah and one or two other clans.
This proclamation practically reduced the mushriks of Arabia to the position of outlaws and no place of shelter was left for them, for the major part of the country had come under the sway of Islam. As this released the Muslims from the obligations of the treaties made with them and forestalled them, they were driven into a tight comer. For this smashed all their evil designs of creating trouble by inciting civil war at the time of a threat from the Roman and the Iranian Empires or after the death of the Holy Prophet. But Allah and His Messenger turned the tables on them before the opportune moment for which they were waiting. Now the only alternatives left with them were either to accept Islam that had become the state religion of Arabia, or to fight against it and be exterminated, or to emigrate from the country.
The wisdom of this grand plan became apparent when the mischief of apostasy broke out in different parts of Arabia a year and a half after this at the death of the Holy Prophet. This disturbance was so sudden and violent that it shook to its foundations, the newly created Islamic State, and would have done a far greater harm if the organized power of shirk had not been broken beforehand by this abrogation. It may be asserted that but for this timely action the mischief of apostasy that rose at the very beginning of the Caliphate of Hadrat Abu Bakr, would have done ten-fold harm by rebellion and civil war, and might have changed the whole history of Islam. 

فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۙ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ {9:2}

[Q9:2] Faseehoo fil ardi arba'ata ashhurinw wa'lamoooannakum ghairu mu'jizil laahi wa annal laaha mukhzil kaafireen. 
[Q9:2] So go about in the land for four months and know that you cannot weaken ALLAH (SWT) and that ALLAH (SWT) will bring disgrace to the unbelievers.

[Q9:2] Oleh itu hendaklah kamu (wahai kaum musyrik) bergerak di muka bumi (dengan bebasnya) selama empat bulan dan ketahuilah bahawa kamu tidak terlepas dari (azab seksa) ALLAH (SwT) dan (ingatlah) sesungguhnya ALLAH (SwT) akan menghina orang-orang yang kafir (dengan bala bencana di dunia dan azab seksa di akhirat). 

(see commentary for verse 1)

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(9:2) "You are free to move about in the land for four months more: *3 but you should know that you cannot frustrate the Will of Allah, and that Allah will degrade the rejecters of the Truth."

*3 The respite of four months from the tenth of Zil-Haj (the date of the proclamation) to the tenth of Rabi'-uth-thani; was granted to give time to the mushriks so that they should consider their position carefully and decide whether to make preparation for war or to emigrate from the country or to accept Islam. 

وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِنْ تُبْتُمْ فَهُوَ خَيْرٌ لَكُمْ ۖ وَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ {9:3}

[Q9:3] Wa azaanum minal laahi wa Rasooliheee ilan naasi yawmal Hajjil Akbari annal laaha bareee'um minal mushrikeena wa Rasooluh; fa-in tubtum fahuwa khairullakum wa in tawallaitum fa'lamooo annakum ghairu mu'jizil laah; wa bashiril lazeena kafaroo biazaabin aleem. 
[Q9:3] And an announcement from ALLAH (SWT) and His Messenger to the people on the day of the greater pilgrimage that ALLAH (SWT) and His Messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken ALLAH (SWT); and announce painful punishment to those who disbelieve.

[Q9:3] Dan inilah perisytiharan dari ALLAH (SwT) dan RasulNya kepada umat manusia, (diisytiharkan) pada Hari Raya Haji yang terbesar, bahawa sesungguhnya ALLAH (SwT) dan RasulNya memutuskan tanggungjawab terhadap orang-orang musyrik; oleh itu jika kamu (wahai kaum musyrik) bertaubat (dari kufur) maka yang demikian adalah baik bagi kamu dan jika kamu berpaling (ingkar), maka ketahuilah sesungguhnya kamu tidak akan dapat melepaskan diri dari (azab seksa) ALLAH (SwT) dan khabarkanlah (wahai Muhammad) kepada orang-orang kafir (bahawa mereka akan ditimpakan) dengan azab yang tidak terperi sakitnya. 

The epithet "great" is only added to distinguish hajj from umra. Every hajj is called hajj al akbar and umra is called hajj al asghar. The verses of al Bara-at were recited on the occasion of hajj in 9 Hijra, when a large number of pagans were present in Ka-bah. From 10 Hijra their entry into Ka-bah had been totally banned. ALLAH (SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) have severed all connections with the polytheists who had deliberately and persistently violated the pledges and acted treacherously.

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(9:3) This is a public proclamation from Allah and His Messenger for all the people on the Day of Great Haj: *4 Allah is free from the treaty obligations made with the mushriks and so is His Messenger. If, therefore, you repent now, it is better for you but if you turn away, you should know it well that you cannot frustrate (the Will ofAllah. And, O Prophet, give the good news of a painful chastisement to the rejecters

*4 Hajj-i-akbar refers to the 10th of Zil-Hajjah and is also known as Yaum-un-Nahr. This has been explained by the Holy Prophet in an authentic Tradition. On the 10th of Zil-Hajjah, during the last Haj of the Holy Prophet, he asked the people, "What is this day?" The people answered, "It is the day of Sacrifice."
The Holy Prophet said, "This is the day of Hajj-i-akbar" Here the word Hajj-i-akbar (Great Pilgrimage) has been used in contrast to Hajj-i-asghar which the Arabs used for 'Umrah'. Thus, the Haj which is performed in the prescribed dates of Zil-Haj is called Hajj-i-akbar. 

إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ {9:4}

[Q9:4] Illal lazeena 'aahattum minal mushrikeena summa lam yanqusookum shai'anw-wa lam yuzaahiroo 'alaikum ahadan fa atimmooo ilaihim 'ahdahum ilaa muddatihim; innal laaha yuhibbul muttaqeen. 
[Q9:4] Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely ALLAH (SWT) loves those who are careful (of their duty).

[Q9:4] Kecuali mereka yang kamu mengikat perjanjian setia (dengannya) dari orang-orang musyrik, kemudian mereka tidak mencabuli perjanjian kamu itu sedikitpun dan mereka tidak menolong seorangpun yang memusuhi kamu, maka sempurnakanlah kepada mereka perjanjian mereka sehingga (habis) tempohnya. Sesungguhnya ALLAH (SwT) mengasihi orang-orang yang bertakwa. 

FULFILLING ALL OBLIGATIONS EVEN TO NON-MUSLIMS WHO HAD NOT PROVED TRAITORS WAS ENJOINED AS A CARDINAL PRINCIPLE.

The Muslims were commanded to fight against those infidels who violated the pledges and acted treacherously, in order to destroy the power base of evil.

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(9:4) excepting those mushriks with whom you made treaties and who afterwards did not violate these in the least nor did they give help to anyone against you; so you also should observe the treaties with such people in accordance with their terms, for Allah loves the pious people. *5

*5 "......you also should observe the treaties with such people" who do not violate them, for your violation in such cases shall be against piety. And Muslims should remain pious under all circumstances "for Allah loves the pious people" only.

فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {9:5}

[Q9:5] Fa izansalakhal Ashhurul Hurumu faqtulul mushrikeena haisu wajattumoohum wa khuzoohum wahsuroohum qaq'udoo lahum kulla marsad; fa-in taaboo wa aqaamus Salaata wa aatawuz Zakaata fakhalloo sabeelahum; innal laaha Ghafoorur Raheem.
[Q9:5] So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them; surely ALLAH (SWT) is Forgiving, Merciful.

[Q9:5] Kemudian apabila habislah (masa) bulan-bulan yang dihormati itu maka bunuhlah orang-orang musyrik itu di mana sahaja kamu menemuinya dan tawanlah mereka, dan juga keponglah mereka, serta tunggulah mereka di tiap-tiap tempat mengintipnya. Kemudian jika mereka bertaubat (dari kekufurannya) dan mendirikan sembahyang serta memberi zakat, maka biarkanlah mereka (jangan diganggu). Sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

THE COMMAND TO FIGHT AGAINST THE PERFIDIOUS AND TREACHEROUS GROUP OF INFIDELS who persistently violated the treaties and tried to destroy peace and security, was to restore law and order in the society. THE COMMAND WAS NOT GENERAL BUT only refers to particular groups of the Makkaan idolaters who were notorious offenders. They used to harass the Muslims whenever they found them helpless and when overpowered prayed for amnesty by making treaties which they used to break before their ink was dried.

WHEN WAR BECOMES INEVITABLE IT MUST BE FOUGHT WITH VIGOUR. It may take the form of slaughter, or capture, or siege or ambush, BUT EVEN THEN there is room for repentance and amendment, and if that takes place forgiveness is enjoined for the establishment of peace and harmony.

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(9:5) Then, when the months made unlawful *6 for fighting expire, kill the mushriks wherever you find them, and seize them, and besiege them, and lie in wait for them at every place of ambush. But if they repent, and establish Salat and pay the Zakat dues, then let them go their way: *7 for Allah is Forgiving and Compassionate.

*6 Here "the months made unlawful" are not those four months during which war is forbidden for the sake of Haj and `Umrah but the four months that were made unlawful for the Muslims to make any attack on the mushriks, who were granted respite by v. 2.
*7 That is, "Mere repentance from disbelief and shirk will not end the matter but they shall have to perform the prescribed prayer and pay Zakat dues. Without these it will not be considered that they had given up disbelief and embraced Islam." HADRAT ABU BAKR BASED HIS DECISION ON THIS VERSE IN THE CASE OF THE APOSTATES, AFTER THE DEATH OF THE HOLY PROPHET, WHO ARGUED THAT THEY WERE NOT THE REJECTERS OF ISLAM, BECAUSE THEY OFFERED SALAT, EVEN THOUGH THEY HAD REFUSED TO PAY THE ZAKAT DUES. This argument roused doubts in the minds of the Companions in general that they had no right to fight with such people as these. But Hadrat Abu Bakr removed their doubts, saying, "Verse 5 enjoins us to let those people go their way who fulfil all the three conditions- repentance from shirk, the establishment of Salat and the payment of Zakat. We cannot forbear them, because they do not fulfil one of these three conditions." 

وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ {9:6}

[Q9:6] Wa in ahadum minal mushrikeenas tajaaraka fa ajirhu hattaa yasma'a Kalaamal laahi summa ablighhu maa manah; zaalika bi annahum qawmul laa ya'lamoon. 
[Q9:6] And if one of the idolaters seek protection from you, grant him protection till he hears the word of ALLAH (SWT), then make him attain his place of safety; this is because they are a people who do not know.

[Q9:6] Dan jika seseorang dari kaum musyrik meminta perlindungan kepadamu (untuk memahami Islam), maka berilah perlindungan kepadanya sehingga dia sempat mendengar keterangan-keterangan ALLAH (SwT) (tentang hakikat Islam itu), kemudian hantarlah dia ke mana-mana tempat yang dia beroleh aman. Perintah yang tersebut ialah kerana mereka itu kaum yang tidak mengetahui (hakikat Islam).

THE INJUNCTION TO GIVE ASYLUM TO THOSE ENEMIES WHO SEEK PROTECTION IS to provide them opportunities for hearing the true message of ALLAH (SWT), so that they may see the light of reason and accept the true religion of ALLAH (SWT). IT IS THE HIGHEST FORM OF TOLERANCE.

v  It is said that after hearing the verses of this surah from Ali ibne Abi Talib some of the pagans asked him if they went to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to know about Islam would they be killed? In reply Ali recited this verse.

ISLAM ENJOINS UPON ITS FOLLOWERS TO GIVE PEOPLE EVERY KIND OF FACILITY TO HEAR AND UNDERSTAND THE WORD OF ALLAH (SWT). No other scripture contains such a provision for those who do not believe in the faith it propagates. The pagans of Makka, the worst enemies of ALLAH (SWT), were allowed to enjoy protection so that they might first know the teachings of the religion of ALLAH (SWT) and then decide about their future conduct.

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(9:6) And if any of the mushriks requests you for protection so that he may come to you (to hear the Word of Allah), give him protection till he hears the Word of Allah; then convey him to the place of his safety: this should be done because these people do not know the Truth. *8

*8 That is, "lf during a fight, an enemy makes a request that he should be given an opportunity to understand Islam, the Muslims should give him a surety of protection and allow him to visit them. They should then present Islam before him in order to make him understand it. If, after this, he dces not embrace Islam, they should convey him safely to his place". Such a person who comes to Dar-ul-Islam under the above mentioned protection is called musta'min in the Islamic Code. 

SECTION 2

The Immunity---its reason explained

The Idolaters’ repeated violation of the covenants---The frequent violation entitling the enemy to punishment---Amnesty and protection to be given to those who repent and amend.

كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِنْدَ اللَّهِ وَعِنْدَ رَسُولِهِ إِلَّا الَّذِينَ عَاهَدْتُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ ۖ فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ {9:7}

[Q9:7] Kaifa yakoonu lilmush rikeena 'ahdun 'indallaahi wa 'inda Rasoolihee illal lazeena 'aahattum 'indal Masjidil Haraami famas taqaamoo lakum fastaqeemoo lahum; innallaaha yuhibbul muttaqeen.
[Q9:7] How can there be an agreement for the idolaters with ALLAH (SWT) and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely ALLAH (SWT) loves those who are careful (of their duty).

[Q9:7] Bagaimanakah dapat diakui adanya perjanjian (keamanan) di sisi ALLAH (SwT) dan RasulNya bagi orang-orang musyrik (sedang mereka mencabulinya)? Kecuali orang-orang (musyrik) yang kamu telah mengikat perjanjian setia dengan mereka dekat Masjidilharam. Maka selagi mereka berlaku lurus terhadap kamu, hendaklah kamu berlaku lurus pula terhadap mereka; sesungguhnya ALLAH (SwT) mengasihi orang-orang yang bertakwa.

MORE EMPHASIS HAS BEEN LAID on that which has been said in the preceding verses about the fulfilment of promises and covenants AND under what circumstances they can be treated as cancelled. The treacherous trend and tendency of the polytheists necessarily urged them to **break pacts, **destroy good faith, **barter away the words of ALLAH (SWT) for a petty price, and to **have no regard for kinship or treaties with the believers. They had transgressed all bounds, therefore severance of relations with them became necessary, YET those who repented and came into the fold of the true faith were not only considered for forgiveness but accepted as brothers in faith.

ì  AT ALL EVENTS THE BELIEVERS HAVE BEEN REMINDED TO SAFEGUARD THEMSELVES AGAINST EVIL WITH FULL AWARENESS OF ALLAH (SWT)'S COMMANDS AND LAWS.

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(9:7) How shall a treaty with these mushriks be regarded as abiding by Allah and His Messenger? -excepting those with whom you made a treaty at the Masjid-i-Haram: *9 so long as they behave rightly with you, you also should behave rightly with them, for Allah loves the righteous people.

*9 That is: Bani Kinanah and Bani Khuza`ah and Bani Damrah. 

كَيْفَ وَإِنْ يَظْهَرُوا عَلَيْكُمْ لَا يَرْقُبُوا فِيكُمْ إِلًّا وَلَا ذِمَّةً ۚ يُرْضُونَكُمْ بِأَفْوَاهِهِمْ وَتَأْبَىٰ قُلُوبُهُمْ وَأَكْثَرُهُمْ فَاسِقُونَ {9:8}

[Q9:8] Kaifa wa iny-yazharoo 'alaikum laa yarquboo feekum illanw wa laa zimmah; yurdoo nakum biafwaahihim wa taabaa quloobuhum wa aksaruhum faasiqoon.
[Q9:8] How (can it be)! While if they prevail against you, they would not pay regard in your case to ties of relationship, nor those of covenant; they please you with their mouths while their hearts do not consent; and most of them are transgressors.

[Q9:8] Bagaimana (boleh dikekalkan perjanjian kaum kafir musyrik itu) padahal kalau mereka dapat mengalahkan kamu, mereka tidak akan menghormati perhubungan kerabat terhadap kamu dan tidak akan menghormati perjanjian setianya. Mereka menjadikan kamu bersenang hati hanya dengan mulut mereka, sedang hati mereka menolaknya; dan kebanyakan mereka adalah orang-orang yang fasik. 

(see commentary for verse 7)

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(9:8) But how can a treaty be regarded as abiding with the other mushriks? Since if they get power over you, they will not respect ties of kindred with you nor honour any treaty obligations. They try to conciliate you with their tongues, while their hearts are averse to their tongues, *10 for most of them are evil-doers. *11

*10 That is, "Though outwardly they negotiated for peace treaties, they cherished evil intentions in their hearts, and waited for an opportune moment to break them. And this was borne by later experiences."
*11 They were evil-doers because they had no sense of moral responsibilities nor did they hesitate to break moral limits. 

اشْتَرَوْا بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا عَنْ سَبِيلِهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ {9:9}

[Q9:9] Ishtaraw bi Aayaatil laahi samanan qaleelan fasaddoo 'an sabeelih; innahum saaa'a maa kaanoo ya'maloon. 
[Q9:9] They have taken a small price for the communications of ALLAH (SWT), so they turn away from His way; surely evil is it that they do.

[Q9:9] Mereka menukarkan ayat-ayat ALLAH (SwT) dengan harga yang sedikit (dari faedah-faedah dunia), lalu mereka menghalangi (dirinya dan orang-orang lain) dari agama ALLAH (SwT); sesungguhnya amatlah buruknya apa yang mereka telah kerjakan.  

(see commentary for verse 7)

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(9:9) They bartered away Allah's revelations for paltry worldly gains *12 and then debarred others from His Way: *13 indeed very evil were the deeds they did.

*12 That is, "When they had to make a choice between the Divine Guidance and the transitory worldly ambitions, they chose the latter, because they did not comprehend the comparative values of the two. Whereas the Revelations of Allah were inviting them to goodness, righteousness and observance of the Divine Law, which lead to eternal bliss, they chose to follow the unbridled lusts of their selves which gained some transitory worldly benefits for them, but consequently led them to eternal perdition.
*13 Those evil-doers "blocked His Way for others", for they not only chose misguidance for themselves but also tried to prevent others from following the right way. They put every kind of obstruction in the way of the invitation to righteousness; nay, they tried their worst to gag the mouths of those who were extending that invitation and make their lives hard for them. In short, they did all they could to prevent the establishment of the righteous system of life that Allah required the people to establish. 

لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً ۚ وَأُولَٰئِكَ هُمُ الْمُعْتَدُونَ {9:10}

[Q9:10] Laa yarquboona fee mu'minin illanw wa laa zimmah wa ulaaa'ika humul mu'tadoon. 
[Q9:10] They do not pay regard to ties of relationship nor those of covenant in the case of a believer; and these are they who go beyond the limits.

[Q9:10] Mereka tidak menghormati pertalian kerabat dan perjanjian terhadap orang-orang yang beriman dan merekalah orang-orang yang menceroboh. 

(see commentary for verse 7)

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(9:10) They do not observe the ties of kindred in regard to the Believers nor observe the obligations of treaty, and it is they who have always been the transgressors: