War Treaty Asylum
8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
وَإِمَّا تَخَافَنَّ
مِن قَوْمٍ
خِيَانَةً
فَانبِذْ إِلَيْهِمْ
عَلَى سَوَاء...
8: 58. If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms:
...إِنَّ اللّهَ لاَ يُحِبُّ الخَائِنِينَ ﴿٥٨﴾
for Allah loveth not the treacherous.
وَالَّذينَ
كَفَرُواْ
بَعْضُهُمْ
أَوْلِيَاء
بَعْضٍ...
8: 73. The unbelievers are protectors, one of another:
...إِلاَّ تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الأَرْضِ وَفَسَادٌ كَبِيرٌ ﴿٧٣﴾
unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief.
C1242. Evil consorts with evil. The good have all the more reason for drawing together and not only living in mutual harmony, but being ready at all times to protect each other. Otherwise the world will be given over to aggressions by unscrupulous people, and the good will fail in their duty to establish Allah's Peace and to strengthen all the forces of truth and righteousness.
وَالَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
فِي سَبِيلِ
اللّهِ...
8: 74. Those who believe, and adopt exile, and fight for the Faith, in the Cause of Allah,
...وَالَّذِينَ آوَواْ وَّنَصَرُواْ أُولَـئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا...
as well as those who give (them) asylum and aid, these are (all) in very truth the believers:
...لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ﴿٧٤﴾
for them is the forgiveness of sins and a provision most generous.
C1243. Believers who make all sacrifices in the Cause of Allah have given the best possible proof of their Faith by their actions. They have loved Allah much, and much will be forgiven them.
What they sacrificed was, perhaps, judged by universal standards, of small value, but its value will be estimated by the precious love behind it, and its reward will be of no ordinary kind.
It will not be a reward in the ordinary sense at all, for a reward is given once for all. It will be a provision which last for ever, and is on the most generous scale.
وَالَّذِينَ
آمَنُواْ مِن بَعْدُ
وَهَاجَرُواْ
وَجَاهَدُواْ
مَعَكُمْ
فَأُوْلَـئِكَ
مِنكُمْ...
8: 75. And those who accept faith subsequently, and adopt exile, and fight for the faith in your company, they are of you.
C1244. Those who come into the fold last are none the less brethren in the fullest acceptation of the term. But any special provisions made in the special circumstances of the first martyrs for the Cause will not of course apply to them as the special circumstances which made them necessary have ceased to exist.
See next note.
...وَأُوْلُواْ الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللّهِ...
But kindred by blood have prior rights against each other in the Book of Allah.
C1245. The Book of Allah: i.e., the Eternal Decree, the Preserved Tablet (85:22).
Blood-relationship and its rights and duties do not depend on special circumstances of a temporary nature. Any temporary rights of mutual inheritance established between the early Emigrants and Helpers (n. 1239) would not apply to later recruits, who would come under entirely different circumstances.
...إِنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٧٥﴾
Verily Allah is well acquainted with all things.
8: 58
Asad or, if you have reason to fear treachery [note 61] from people [with whom you have made covenant], cast it back at them in an equitable manner [note 62]: for, verily God does not love the treacherous!
Pickthall And if thou fearest treachery from any folk, then throw back to them (their treaty) fairly. Lo! Allah loveth not the treacherous.
Transliteration Wa imma_ takha_fanna min qaumin khiya_natan fambiz ilaihim 'ala_ sawa_'(in), innalla_ha la_ yuhibbul kha_'inin(a).
[[ Asad’s note 61 – The “reason to fear treachery” must not, of course, be based on mere surmise but on clear, objcive eveidence (Tabari, Baghawi, Razi; also Manar X, 58).
62 – I.e., “renounce the covenant in an equitable manner (‘ala sawa’). Tabari explains this sentence thus: “Before making war on them, inform them that because of the clear evidence of their treachery you have renounced the treaty which existed between you and them, so that both you and they should know that you are at war with them.” Baghawi, in his commentary on this verse, gives an almost identical interpretation and adds, “so that they should not be under false impression that you have renounced the treaty after having started the war.” Thus, the concluding sentence of this verse – “God does not love the treacherous” - is a warning to the believers as well as to their enemies (Manar X, 58f.). ]]
Asad’s Version:
8: 73 The Unbelievers are protectors, one of another: unless you do this, there would be tumult and oppression on earth, and great mischief.
8: 74 Those who believe, and adopt exile, and fight for the Faith, in the casue of God, as well as those who give [them] asylum and aid,- these are [all] in very truth the Believers: for them is the forgiveness of sins and a provision most generous.
8: 75 And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- They are of you. But kindred by blood have prior rights against each other in the Book of God. Verily God is well-acquainted with all things.
===================================
9. [at-Tawbah, Medina 113, 9H after Tabuk]
The Quranic Text & Ali’s Version:
بَرَاءةٌ
مِّنَ اللّهِ
وَرَسُولِهِ
إِلَى الَّذِينَ
عَاهَدتُّم
مِّنَ الْمُشْرِكِينَ ﴿١﴾
9: 1. A (declaration) of immunity from Allah and His Messenger, to those of the pagans with whom ye have contracted mutual alliances.
C1246. Baraah: usually translated "immunity".
I do not think that word correctly represents the Arabic word in this context. The general sense is explained in the introduction to this Surah. 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. (R).
فَسِيحُواْ
فِي الأَرْضِ
أَرْبَعَةَ
أَشْهُرٍ وَاعْلَمُواْ
أَنَّكُمْ
غَيْرُ مُعْجِزِي
اللّهِ...
9: 2. 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)
C1247. Four Months: Some Commentators understand by this the four forbidden months in which warfare by ancient Arabian custom was unlawful, viz., Rajah. Dhu al Qadah, Dhu al Hijjah and Muharram:
See note 209 to 2:194..
But it is better to take the signification of the four months immediately following the Declaration. Assuming that the Surah was promulgated early in Shawwal (see Introduction), the four months would be Shawwal, Dhu al Qadah, Dhu al Hijjah and Muharram, of which the last three would also be the customary Prohibited Months.
...وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ ﴿٢﴾
but that Allah will cover with shame those who reject him.
وَأَذَانٌ
مِّنَ اللّهِ
وَرَسُولِهِ
إِلَى النَّاسِ
يَوْمَ الْحَجِّ
الأَكْبَرِ...
9: 3. And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,
C1248. The great day of Hajj is either the 9th of Dhu al Hijjah ('Arafa), or the 10th (the Day of Sacrifice).
...أَنَّ اللّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ...
that Allah and His Messenger dissolve (treaty) obligations with the pagans.
...فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ...
If, then, ye repent, it were best for you;
...وَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ... ...
but if ye turn away, know ye that ye cannot frustrate Allah.
...وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ ﴿٣﴾
And proclaim a grievous penalty to those who reject faith.
إِلاَّ
الَّذِينَ
عَاهَدتُّم
مِّنَ الْمُشْرِكِينَ
ثُمَّ لَمْ
يَنقُصُوكُمْ
شَيْئًا...
9: 4. (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,
C1249. 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.
وَلَمْ يُظَاهِرُواْ عَلَيْكُمْ أَحَدًا ...
nor aided anyone against you.
... فَأَتِمُّواْ إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ...
So fulfil your engagements with them to the end of their term:
...إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٤﴾
for Allah loveth the righteous.
فَإِذَا
انسَلَخَ الأَشْهُرُ
الْحُرُمُ ...
9: 5. But when the forbidden months are past,
C1250. 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.
... فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ...
then fight and slay the pagans wherever ye find them
C1251. 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.
...وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ... ...
and seize them, beleaguer them and lie in wait for them in every stratagem (of war);
...فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ...
but if they repent, and establish regular prayers and practice regular charity, then open the way for them:
C1252. 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.
...إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٥﴾
for Allah is Oft-Forgiving, Most Merciful.
وَإِنْ
أَحَدٌ مِّنَ
الْمُشْرِكِينَ
اسْتَجَارَكَ ...
9: 6. If one amongst the pagans ask thee for asylum, grant it to him,
C1253. 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:
- from the Islamic forces openly fighting against their people, and
- 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.
... فَأَجِرْهُ حَتَّى يَسْمَعَ كَلاَمَ اللّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ...
so that he may hear the word of Allah and then escort him to where he can be secure:
C1254. Ma'manah: place or opportunity of being secure from all harm.
...ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْلَمُونَ ﴿٦﴾
that is because they are men without knowledge.
كَيْفَ
يَكُونُ لِلْمُشْرِكِينَ
عَهْدٌ عِندَ
اللّهِ وَعِندَ
رَسُولِهِ...
9: 7. How can there be a league before Allah and His Messenger, with the pagans,
...إِلاَّ الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَامِ ...
except those with whom ye made a treaty near the sacred mosque?
C1255. 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 wordkaifa 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.
... فَمَا اسْتَقَامُواْ لَكُمْ فَاسْتَقِيمُواْ لَهُمْ...
As long as these stand true to you, stand ye true to them:
...إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٧﴾
For Allah doth love the righteous.
9: 8. How (can there be such a league),
C1256. 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 emphasize their double treachery, and round off the argument.
... وَإِن يَظْهَرُوا عَلَيْكُمْ لاَ يَرْقُبُواْ فِيكُمْ إِلاًّ وَلاَ ذِمَّةً...
seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant?
C1257. 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!
...يُرْضُونَكُم بِأَفْوَاهِهِمْ وَتَأْبَى قُلُوبُهُمْ...
With (fair words from) their mouths they entice you, but their hearts are averse from you;
...وَأَكْثَرُهُمْ فَاسِقُونَ ﴿٨﴾
and most of them are rebellious and wicked.
اشْتَرَوْاْ
بِآيَاتِ اللّهِ
ثَمَنًا قَلِيلاً
فَصَدُّواْ
عَن سَبِيلِهِ...
9: 9. The signs of Allah have they sold for a miserable price, and (many) have they hindered from His way:
...إِنَّهُمْ سَاء مَا كَانُواْ يَعْمَلُونَ ﴿٩﴾
evil indeed are the deeds they have done.
لاَ يَرْقُبُونَ
فِي مُؤْمِنٍ
إِلاًّ وَلاَ
ذِمَّةً...
9: 10. In a believer they respect not the ties either of kinship or of covenant!
...وَأُوْلَـئِكَ هُمُ الْمُعْتَدُونَ ﴿١٠﴾
It is they who have transgressed all bounds.
C1258. The catalogue of their sins being set out, it is clear that they were aggressors in the worst possible ways; and war became inevitable.
فَإِن تَابُواْ
وَأَقَامُواْ
الصَّلاَةَ
وَآتَوُاْ
الزَّكَاةَ
فَإِخْوَانُكُمْ
فِي الدِّينِ...
9: 11. But (even so), if they repent, establish regular prayers, and practice regular charity, they are your brethren in faith:
C1259. 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.
...وَنُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿١١﴾
(thus) do We explain signs in detail, for those who understand.
وَإِن نَّكَثُواْ
أَيْمَانَهُم
مِّن بَعْدِ
عَهْدِهِمْ
وَطَعَنُواْ
فِي دِينِكُمْ
فَقَاتِلُواْ
أَئِمَّةَ
الْكُفْرِ...
9: 12. But if they violate their oaths after their covenant, and taunt you for your faith, fight ye the chiefs of unfaith:
C1260. 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!
...إِنَّهُمْ لاَ أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ ﴿١٢﴾
for their oaths are nothing to them:
that thus they may be restrained.
أَلاَ تُقَاتِلُونَ
قَوْمًا نَّكَثُواْ
أَيْمَانَهُمْ
وَهَمُّواْ
بِإِخْرَاجِ
الرَّسُولِ...
9: 13. Will ye not fight people who violated their oaths, plotted to expel the Messenger,
C1261. The argument now takes a new turn. An appeal is made to the Muslims on various grounds:
- the shameless disregard of treaties by the enemy,
- the under-hand plots to discredit the Holy Prophet, and turn him out of Madinah as he had been turned out of Makkah,
- the aggression taken by the Quraish and their confederates in Madinah after the treaty of Hudaybiyah (A.H. 6, Dhu al Qadah. Feb. 628),
- the manly attitude that fears Allah rather than men, and
- the need to prove our sincere faith by test and trial and struggle and sacrifice (9:16).
...وَهُم بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ...
and took the aggressive by being the first (to assault) you?
...أَتَخْشَوْنَهُمْ...
Do ye fear them?
...فَاللّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤُمِنِينَ ﴿١٣﴾
Nay, it is Allah whom ye should more justly fear, if ye believe!
قَاتِلُوهُمْ
يُعَذِّبْهُمُ
اللّهُ بِأَيْدِيكُمْ
وَيُخْزِهِمْ...
9: 14. Fight them, and Allah will punish them by your hands,
cover them with shame,
...وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ ﴿١٤﴾
help you (to victory) over them, heal the breasts of believers.
C1262. Heal the breasts of believers, i.e., of wounds that they may have sustained from the assaults, taunts, and cruelty of the enemy.
وَيُذْهِبْ
غَيْظَ قُلُوبِهِمْ...
9: 15. And still the indignation of their hearts.
C1263. 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.
...وَيَتُوبُ اللّهُ عَلَى مَن يَشَاء...
For Allah will turn (in mercy) to whom He will;
C1264. 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 ill Islam.
...وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿١٥﴾
and Allah is the All-Knowing, All-Wise.
أَمْ حَسِبْتُمْ
أَن تُتْرَكُواْ
وَلَمَّا يَعْلَمِ
اللّهُ الَّذِينَ
جَاهَدُواْ
مِنكُمْ...
9: 16. Or think ye that ye shall be abandoned, as though Allah did not know those among you who strive with might and main,
C1265. Some translators have taken a different verbal construction of this passage, but the ultimate effect in meaning is the same: we must all be tested and tried, but Allah knows our inmost hearts, and He will support those who strive in His way, out of sincere love for Him, His Prophet, and the body of the true men of faith.
...وَلَمْ يَتَّخِذُواْ مِن دُونِ اللّهِ وَلاَ رَسُولِهِ وَلاَ الْمُؤْمِنِينَ وَلِيجَةً...
and take none for friends and protectors except Allah, His Messenger, and the (community of) believers?
...وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ ﴿١٦﴾
But Allah is well-acquainted with (all) that ye do.
الَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
فِي سَبِيلِ
اللّهِ بِأَمْوَالِهِمْ
وَأَنفُسِهِمْ
أَعْظَمُ دَرَجَةً
عِندَ اللّهِ...
9: 20. Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah:
C1270. Here is it good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in;
- a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and
- an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah.
Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad.
...وَأُوْلَئِكَ هُمُ الْفَائِزُونَ ﴿٢٠﴾
They are the people who will achieve (salvation).
Other Versions:
9: 1
Asad A [declaration ] of immunity from God and His Apostle, to those of the Pagans with whom you have contracted mutual alliances
Pickthall Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty:
Transliteration Bara_'atum minalla_hi wa rasu_lihi ilal lazina 'a_hattum minal musyrikin(a).
9: 2
Asad [Announce unto them:] “Go, then, [freely] about the earth for four months [note 2] - but know that you a can never elude God, and that , verily, God shall bring disgrace upon all who refuse to acknowledge the truth!”
Pickthall Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His guidance).
Transliteration Fasihu_ fil ardi arba'ata asyhuriw wa'lamu_ annakum gairu mu'jizilla_h(i), wa annalla_ha mukhzil ka_firin(a).
9: 3
Asad And a proclamation from God and His Apostle [is herewith made] unto all mankind on this day of the Greatest Pilgrimage [note 3]: …………..
Pickthall 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.
Transliteration Wa aza_num minalla_hi wa rasu_lihi ilan na_si yaumal hajjil akbari annalla_ha bari'um minal musyrikin(a), wa rasu_luh(u_), fa in tubtum fa huwa khairul lakum, wa in tawallaitum fa'lamu_ annakum gairu mu'jizilla_h(i), wa basysyiril lazina kafaru_ bi 'aza_bin alim(in).
9: 4
Asad But exception shall be – 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 fulfill 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 [note 5]. Verily, God loves those who are conscious of Him.
Pickthall 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).
Transliteration Illal lazina 'a_hattum minal musyrikina summa lam yanqusu_kum syai'aw wa lam yuza_hiru_ 'alaikum ahadan fa atimmu_ ilaihim 'ahdahum ila_ muddatihim, innalla_ha yuhibbul muttaqin(a).
9: 5
Asad …….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 [note 9].
Pickthall 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.
Transliteration Fa izansalakhal asyhurul hurumu faqtulul musyrikina haisu wajattumu_hum wa khuzu_hum wahsuru_hum waq'udu_ lahum kulla marsad(in), fa in ta_bu_ wa aqa_mus sala_ta wa a_tawuz zaka_ta fa khallu_ sabilahum, innalla_ha gafu_rur rahim(un).
[[ Ruby’s note 9:5 – The command to cease hostility “..if they repent, and take to prayer, and render the purifying dues…” does not mean one has to become Muslim before hostility would cease. This is merely a sign of transformation of an aggressor and shows that fighting with that person is no longer necessary. The fight against the aggressors of the pagans were on grounds that they were determined to annihilate the Muslim community and on grounds of their faith in Islam. This right to choose one’s faith and fight for this right is also a right. Therefore the command for fight is there to uphold this right. However, if the enemy shows signs of transformation of righteousness through prayer and charity etc then there is no reason for fighting.
Also these duties were not exclusive to Islam even at that time. Others do have similar duties in their respective religions. Practicing these are outward expression of one’s transformation on which hostility and war can be ceased. No Muslim can interpret this command as conversion at gun-point -- as Asad points out in the note below – then the Quran would be rendered as inconsistent. And the believers know the Quran is not inconsistent. The interpretation that suits best considering the context and the fundamental backdrop of Islamic ideologies and principles must be the meaning for the believers who believe the Quran is the word of God. ]]
[[Asad’s note 9 – As I have pointed out on more than one occasion, every verse of the Quran must be read and interpreted against the background of the Quran as a whole. The above verse, which speaks of a possible conversion of 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 Quranic 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 Quran 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 then 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-defense (see surah 2, notes 167 and 168], with the further proviso that 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 worlds, “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, Verse 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).
[[ Asad’s notes – 2 – 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 letters’ 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……
3 – There is no unanimity among the commentators as to what is meant by “the day of the Great Pilgrimage”. Most of them assume that it refers to the pilgrimage in the year 9H., in which the Prophet himself did not participate,…………This very fact, however, makes it improbable that the designation : “the Greatest Pilgrimage”……On the other hand, there is exists a Tradition on the authority of ‘Abd Allah ibn ’Umar to the effect that the Prophet described in those 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 Quran, e.g., Al-Maidah, it is possible tht 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.
Asad’s note 6 –According to a pre-Islamic custom prevalent in Arabia, the months of Muharam, Rajab, Dhul-Qadah and Dhul-Hijjah 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 Quran did not revoke, but rather confirmed, this ancient custom. See also 2:194 and 217.]]
[[ Ruby’s note 9:5 – The confirmation and validation of this pre-Islamic custom also conveys two important points: a custom if it does not violate fundamental tenets of Islam that custom can be uphold and incorporated into the lives of Muslims. This was the directive towards the Muslim conquerors of other lands that they be respectful about the traditions and custom of those lands and assimilate into their own lives as well if those are not against the Islamic principles. Here the Quran is upholding the tradition of old days in a very important way. This is an extremely important injunction to note for Muslims because they have been scattered all over the world and there were many dissentions and unnecessary conflicts and struggles created because of failing to understand this spirit of Islam. The idea is that if an idea or custom of a non-Muslim group of nation is good it should be well-received, validated and incorporated by Muslim communities as well. A good idea contributes towards peace, justice and welfare in a society, therefore if that idea comes from anybody or any society it should be incorporated eagerly. Because the highest allegiance is to God and His moral law and not to any culture, lifestyle of even a group to whom one seems to belong. ]]
[[ Ali’s notes
1246 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. (9.1)
1247 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. (9.2)
1248 The great day of Hajj is either the 9th of Zul-hijjah ('Arafa), or the 10th (the Day of Sacrifice). (9.3)
1249 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. (9.4)
1250 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. (9.5)
1251 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. (9.5)
1252 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. (9.5)
9: 6
Asad …………and thereupon convey him to a place where he can feel secure [note 11]: this because they [may be] people who [sins only because they] do not know [the truth].
Pickthall And if anyone of the idolaters seeks your 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.
Transliteration Wa in ahadum minal musyrikinastaja_raka fa ajirhu hatta_ yasma'a kala_malla_hi summa ablighu ma'manah(u_), za_lika bi annahum qaumul la_ ya'lamu_n(a).
[[ Asad’s note 11 – 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 accept the message of the Quran: a further re-affirmation of the Quranic imjunction that “there is no coercion in matters of faith” (2:256). ]]
[[ Ali’s notes:
1253 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. (9.6)
1254 Maaman: place or opportunity of being secure from all harm. (9.6) ]]
9: 7
Asad …….unless it be those [of them] with whom you [O Believers] have made a covenant in the vicinity of the Inviolable House of Worship? [note 13] …so long as they remain true to you, be true to them: for, verily, God loves those who are conscious of Him.
Pickthall 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 love those who keep their duty.
Transliteration Kaifa yaku_nu lil musyrikina 'ahdun 'indalla_hi wa 'inda rasu_lihi illal lazina 'a_hattum 'indal masjidil hara_m(i), famastaqa_mu_ lakum fastaqimu_ lahum, innalla_ha yuhibbul muttaqin(a).
[[ Asad’s note – 12 – Lit., “have a covenant before [or “in the sight of”] God and His Apostle”: i.e., be protected by those who believer in God and His Apostle. The specific reference to the latter meant to stress the fact that he speaks and acts in the name of God
13 – Cf. verse 4 above. The “covevnant” alluded to is the truce-agreement concluded in 6H. at Hudaybiyyah, in the vicinity of Mecca, between the Prophet and the pagan Quraysh……….]
[[ Ruby’s note 9:7 – The statement “God loves those who are conscious of Him” right after the injunction that believers should remain committed to the agreements with the non-believers if the later keep the commitment is to emphasize the injunction. And to imply that it is often difficult to maintain such standard with opponents or adversaries and human emotions and impulses go against such commitments. But nonetheless this is to be carried out and it is easier for those who are conscious of God. ]]
9: 8
Pickthall 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.
Transliteration Kaifa wa iy yazharu_ 'alaikum la_ yarqubu_ fikum illaw wa la_ zimmah(tan), yurdu_nakum bi afwa_hihim wa ta'ba_ qulu_buhum, wa aksaruhum fa_siqu_n(a).
9: 9
Asad
Pickthall 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.
Transliteration Isytarau bi a_ya_tilla_hi samanan qalilan fa saddu_ 'an sabilih(i), innahum sa_'a ma_ ka_nu_ ya'malu_n(a).
9: 10
Pickthall And they observe toward a believer neither pact nor honor. These are they who are transgressors.
Transliteration La_ yarqubu_na fi mu'minin illaw wa la_ zimmah(tan), ula_'ika humul mu'tadu_n(a).
9: 11
Pickthall 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.
Transliteration Fa in ta_bu_ wa aqa_mus sala_ta wa a_tawuz zaka_ta fa ikhwa_nukum fid din(i), wa nufassilul a_ya_ti li qaumiy ya'lamu_n(a).
[[ Ali’s note - 1259 The chance of repentance and mercy to the worst enemies is again emphasized, 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. (9.11) ]]
9: 12
Pickthall 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.
Transliteration Wa in nakasu_ aima_nahum mim ba'di 'ahdihim wa ta'anu_ fi dinikum fa qa_tilu_ a'immatal kufr(i), innahum la_ aima_na lahum la'allahum yantahu_n(a).
9: 13
Pickthall 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.
Transliteration Ala_ tuqa_tilu_na qauman nakasu_ aima_nahum wa hammu_ bi ikhra_jir rasu_li wa hum bada'u_kum awwala marrah(tin), atakhsyaunahum, falla_hu ahaqqu an takhsyauhu in kuntum mu'minin(a).
9: 14
Pickthall 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.
Transliteration Qa_tilu_hum yu'azzibhumulla_hu bi aidikum wa yukhzihim wa yansurkum 'alaihim wa yasyfisudu_ra qaumim mu'minin(a).
9: 15
Pickthall And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise.
Transliteration Wa yuzhib gaiza qulu_bihim, wa yatu_balla_hu 'ala_ may yasya_'(u), walla_hu 'alimun hakim(un).
9: 16
Pickthall Or deemed ye that ye would be left (in peace) when Allah yet knoweth not those of you who strive, choosing for familiar none save Allah and His messenger and the believers? Allah is Informed of what ye do.
Transliteration Am hasibtum an tutraku_ wa lamma_ ya'lamilla_hul lazina ja_hadu_ minkum wa lam yattakhizu_ min du_nilla_hi wa la_ rasu_lihi wa lal mu'minina walijah(tan), walla_hu khabirum bima_ ta'malu_n(a).
[[ Ali’s notes -
1255 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. (9.7)
1256 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. (9.8)
1257 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! (9.8)
1258 The catalogue of their sins being set out, it is clear that they were aggressors in the worst possible ways; and war became inevitable. (9.10)
1260 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! (9.12)
1261 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). (9.13)
1262 Heal the breasts of believers, i.e., of wounds that they may have sustained from the assaults, taunts, and cruelty of the enemy. (9.14)
1263 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. (9.15)
1264 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. (9.15)
1265 We must all be tested and tried, but Allah knows our inmost hearts, and He will support those who strive in His way, out of sincere love for Him, His Prophet, and the body of the true men of faith. (9.16)
9: 20
Asad Those who believe, and who have forsaken the domain of evil [note 30] and have striven hard in God’s cause with their possessions and their lives have the highest rank in the sight of God; and it is they, they who shall triumph [in the end]!
Pickthall Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant.
Transliteration Allazina a_manu_ wa ha_jaru_ wa ja_hadu_ fi sabililla_hi bi amwa_lihim wa anfusihim, a'zamu darajatan 'indalla_h(i), wa ula_'ika humul fa_'izu_n(a).
[[ Asad’s note 30 – See surah 2, note 203, and surah 4, note 124]
[[ Ali’s notes: -
1270 Here is a good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in (1) a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and (2) an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah. Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad. (9.20)]]