Sura-9 [Al Tauba medina 113]
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.
Asad’s Version:
9: 1 [at-Tawbah, Medina 113, Tabuk 9H]
Yusuf Ali A (declaration) of immunity from Allah and His apostle to those of the pagans with whom ye 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
Yusuf Ali Go ye then for four months backwards and forwards (as ye will) throughout the land but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject him.
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
Yusuf Ali And an announcement from Allah and His apostle to the people (assembled) on the day of the Great Pilgrimage that Allah and His apostle dissolve (treaty) obligations with the pagans. If then ye repent it were best for you; but if ye turn away know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject faith.
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).
[[ 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)
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)