Surah At-Tawbah 9:123-129 - Quran Translation Commentary

123. O you who believe! Fight those of the disbelievers who are near to you²²², and let them find sternness in you²²³, and know that Allah is with those who fear’Him²²⁴.

124. And whenever a surah ²²⁵ is revealed there are some of them who say: “Which of you has had his faith increased by it ?” So those who believe–their faith is increased²²⁶, and they receive glad tidings (from it).

125. But those in whose hearts is a disease, it has added filth to their filth, and they died while they were disbelievers²²⁷.

126. Do they not see that they are tested once or twice in every year? Still they turn not in repentance, nor do they learn a lesson²²⁸.

127. And whenever a surah is revealed, they look at one another to see if anybody is seeing you, then they turned away²²⁹. Allah has turned away their hearts, because they are a people that would not understand.

128. There has come to you a messenger, from amongst you²³⁰, it grieves him that you should suffer²³¹.He is full of concern for you²³², to the believers Most Affectionate and Merciful²³³.

129. Even then if they turn away say ²³⁴ “Allah is sufficient to me, there is no god but He,²³⁵, on Him is my trust, and He is the Lord of the great Arsh (the Grand Throne).

Commentary

222. This is the last command concerning jihad, that has been given to Muslims, this command has been given with a view to focusing to the whole of Arabia, the responsibilities of the Muslim Ummah have not ceased thereby, that the purpose for which this Ummah has been raised demands that the process of jihad be continued further so that the area of Islam may go on widening gradually and it may become a supreme power. Its practical form would be that the area or the country of the disbelievers which may be near to the boundaries of the Islamic state or adjacent to it should be challenged for war first, and thereafter the next nearest area.

This is an absolute command and there is no reason to limit it to defensive war. The Islamic state is authorized to act in accordance with its resources and the prevailing conditions.

The master commentator Ibn Jarir Tabri has taken it to have absolute meaning. Accordingly he states: The meaning of Allah’s command is that according to your residence those disbelievers who may be near to you should be fought against first, then those who may be next near; not with the disbelievers from distant places.”– (Tafseer Tabri, Vol. VII, page 52)

And the contemporary commentator Sayed Qutb states: “In this command there is no mention of the disbelievers’ committing excesses against Muslims and launching an aggressive attack on the country, and we know that this was the last command which makes it a fundamental point to act on the (tenets of ) religion, and from this is derived the principle of jihad. This is not the command like the commands, concerning the preliminary stages of the establishment of the Islamic state, which is related to merely “defence.”

Some people who these days discuss Islam’s international relations and the commands of jihad in Islam, and also those who disagree with the explanation of the Quranic verses concerning jihad desire that this last verse on jihad be made conditional with those which are related to the previous stages, and for this they want that conditions regarding commitment of excesses or fear of danger should be attached to it, though this Quranic verse is absolute in itself and about jihad it is the last verse.” – (Fi Zilalil Quran Vol. III. page 1737)

This offensive war is fought to bring out humanity from the darknesses of ignorance, to free humans from the slavery of mankind and to save them from the destructive consequences of disbelief. Therefore, there is a world of difference between the war fought for land grabbing and expansion and this war.

Perwaz hai dono ki esee aik jahan mein shaheen ka jahan aur hai kerghas ka jahan aur

A few days before his death, the army which the prophet (Peace be upon him) had despatched under the leadership of Usamah bin Zaid, towards Syria to fight against the Romans, was in deference to this divine command, and later on the battles of Yermuk, etc. which were fought subsequently were in obedience of this command only. For further details, please see Note No.57.

223. That is: They should know that you are firm with the disbelievers and will not yield to falsehood. In their matter you should not be feeble or unsteady that they may consider you soft, but that in dealing with them you should be so firm that they should realise that it will be difficult to unsettle you.

It was the effect of this direction that the Muslims challenged the might of the great persian and Roman empires, and were neither awed by Kisra Cyrus or frightened by Caeser.

224. Therefore, while fighting against the disbelievers and dealing with them strictly and firmly, you should fear Allah, and all these acts should be performed remaining within the Sharia limits.

225. As in the foregoing verse it was the last command that was given about the disbelievers to the believers, similarly in these few verses these are the last points that are being stated about the hypocrites. those hypocrites whose mention has been made in this surah in detail.

226. Increase in or addition to belief or faith means increase in or addition to the state of faithfulness. Its explanation has been given in Note No.3.

227. That is: Those people in whose hearts there was the disease of hypocrisy the revelation of this surah increased their inner filth. A person who has a diseased eye cannot derive any benefit from the sunlight. On the contrary it would increase his suffering. These hypocrites, in spite of suffering from the filthiest of diseases. considered themselves healthy, and whenever they were invited to get themselves cured, they used to claim that they were quite healthy. As a result they could not derive any benefit from the Quran in spite of the fact that it is a grand recipe for cure, and even by a conscience-shaking Surah like Surah Repentance, they could not be woken up.

228. That is: In a year one or two twice occasions arise when they are put to test, sometimes in the form of a jihad or sometimes in some other form, so that these tests may afford the chance to offer repentance. But these hypocrites have become so cruel that they were not to receive the guidance to repent, and since their minds are prejudiced and affected they cannot learn any lesson from them.

229. The hypocrites used to attend the meetings conducted by the Prophet in order to hide their hypocrisy, but whenever a surah which disclosed their hypocrisy was revealed, they used to become nervous, and they used to enquire of their companions in gestures whether anybody was seeing them in this condition, and at the first opportunity used to come out. This condition of theirs is pictured in this verse.

230. These last two verses, except for the Surah Nasr, are the last words of Allah, according to the revelation of Quran. In these verses a farewell message is given. Although the Messenger was sent to the people of Arabia direct, but indirectly his message, his prophet hood is for all the nations till the Last Day.

“From amongst them “means that he is from the Arabs. The second meaning is that he is from amongst humans, therefore, all mankind can easily familiarize with him. A prophet is a messenger from Allah, therefore, the prejudices of nationality or the country should not come in the way of accepting him as a Messenger.

23l. He was a sympathetic heart for the whole mankind. Therefore, he was anxious to save you from destruction. The imagination, of you being thrown into the Hell, for undergoing perpetual punishment, would be extremely painful for him.

232. He is the well-wisher of humanity and wants that you should collect virtues by following the righteous path and come out successful in the Hereafter.

233. Among the believers, were Arabs as well as non-Arabs. Suhaib from Rome, Salman from Persia and Bilal from Abyssinia - all were the moths of the prophetic light, and the Prophet’s munificence was common and available to all believers irrespective of nationality.

234. That is: If people do not appreciate this grand Messenger and do not believe in his message.

235. These are the last words which the Prophet has been made to utter. This depicts tawheed, and also expresses his trust in God and disinterestedness. The Messenger had begun the message of his dawah with tawheed (monotheism) and in his farewell message also he presents tawheed.