Surah Al-Anfaal (8) — Ayah 39
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ { وَ يَكُوْنَ الدِّيْنُ كُلُّهٗ لِلّٰهِ:} That is, Islam becomes dominant over all religions. The Messenger of Allah (peace and blessings be upon him) said: "I have been commanded to fight the people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah (peace and blessings be upon him), establish prayer, and give zakah. Then when they do this, they have protected their blood and wealth from me, except for the right of Islam, and their reckoning is with Allah." [ بخاری، الإیمان، باب فإن تابوا و أقاموا… : ۲۵، عن عبد اللہ بن عمرو رضی اللہ عنھما ۔ مسلم : ۲۲ ]
➌ { فَاِنِ انْتَهَوْا فَاِنَّ اللّٰهَ بِمَا يَعْمَلُوْنَ بَصِيْرٌ:} That is, if they accept Islam, then their outward declaration is sufficient for you. If they have not become Muslims at heart or do something wrong secretly, then Allah is fully aware of their outward and inward deeds; He Himself will deal with them.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
39. 2. That is, the proclamation of Allah's oneness should prevail throughout the world.
39. 3. That is, their outward Islam is sufficient for you; leave the matter of their inner state to Allah, for He has knowledge of both the apparent and the hidden.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
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The Meaning of Fitnah and the Need for Jihad:
The word "fitnah" is very broad in meaning, and here it refers to every hostile effort against Islam that becomes an obstacle in the path of Islam. Removing such an obstacle and clearing the way for Islam is called jihad fi sabilillah. Now, these hostile activities are of two types. One is that in places where Muslims live, the disbelievers there create obstacles in the way of Muslims practicing the Shariah commands or make their lives difficult. The second type is that Muslims are free in their own place, but obstacles are created in conveying the message of Islam to others. Islam commands jihad in both these situations. In today's language, the first type of jihad is called defensive war, and the second type is called offensive war. Islam does not differentiate between these two types of wars. Because the very definition of jihad fi sabilillah is: «لتكون كلمة الله هي العليا» that is, the word of Allah becomes supreme, and this can only be achieved when every kind of obstacle or fitnah is eradicated.
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Conditions for Offensive Jihad:
This does not mean that jihad should continue until the whole world becomes Muslim. There is no justification for such an offensive war, because no one can be forced to accept Islam, let alone be compelled to accept Islam by the sword. Rather, it means that no country, region, or nation should create obstacles in the way of Islam, and there are several forms of this. For example, they become Muslim, or accept to pay jizyah, or become allies of the Muslims, or are willing to remain neutral and make a treaty. In these cases, they will not be interfered with. In other words, the meaning of this statement will be that the supremacy of Islam is established, and the most complete form of this supremacy is that the whole world becomes Muslim, as will happen in the time of 'Isa ؑ after the descent of the Messiah.
