سُوْرَةُ التَّوْبَةِ
Surah At-Tawba (9) — Ayah 73
يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ ﴿73﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
O Prophet (Muhammad صلى الله عليه وسلم)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell, - and worst indeed is that destination.
Word by Word — Arabic, Transliteration & Meaning
يَـٰٓأَيُّهَا
yāayyuhā
O Prophet
ٱلنَّبِىُّ
l-nabiyu
O Prophet
جَـٰهِدِ
jāhidi
Strive (against)
ٱلْكُفَّارَ
l-kufāra
the disbelievers
وَٱلْمُنَـٰفِقِينَ
wal-munāfiqīna
and the hypocrites
وَٱغْلُظْ
wa-ugh'luẓ
and be stern
عَلَيْهِمْ ۚ
ʿalayhim
with them
وَمَأْوَىٰهُمْ
wamawāhum
And their abode
جَهَنَّمُ ۖ
jahannamu
(is) Hell
وَبِئْسَ
wabi'sa
and wretched
ٱلْمَصِيرُ
l-maṣīru
(is) the destination
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.
O Prophet! Strive hard against the disbelievers and the hypocrites and be stern with them [88]. Their abode is Hell, and what an evil destination it is.
[88]
Why Was Strictness Not Shown to the Hypocrites Until the Battle of Tabuk?
➊ Your gentleness ➋ Internal discord ➌ Taunts from outsiders
These verses were revealed after the Battle of Tabuk, while the hypocrites had already spent nine years in their conspiracies and anti-Islamic activities. There were several reasons for the lenient attitude that had been adopted towards these hypocrites until then. The first reason was that you were naturally gentle. Your disposition was more inclined towards forgiving and pardoning the offender rather than rebuking or punishing him. The second reason was that if you had been strict with them, internal discord would have arisen among the Muslims, and before the Battle of Tabuk, the Muslim state was not strong enough to face both external and internal threats. And if such an action had to be taken, the objectives of spreading Islam would have been set back greatly. The third reason was the taunts of outsiders, i.e., non-Muslims. Thus, on the return from the Battle of Banu Mustaliq, when Abdullah bin Ubayy tried to create discord between the Aws and Khazraj and uttered inappropriate words about the Messenger of Allah ﷺ, Sayyiduna Umar (may Allah be pleased with him) sought your ﷺ permission to kill him, but you ﷺ said to Sayyiduna Umar, "No, let it be. What will people say—that Muhammad ﷺ has started killing his own companions?" [بخاري۔ كتاب التفسير۔ باب يَقُوْلُوْنَ لَيِٕنْ رَّجَعْنَآ .....]
Forms of Strictness and Coercion Against the Hypocrites:
However, when the intrigues of these people exceeded all bounds, a command was given to deal strictly with these snakes in the sleeve. It should be clear that jihad against the disbelievers often means fighting with the sword. But such a war cannot be waged against the hypocrites because Islamic rulings are applied to outward conditions, and the matter of the inner self is left to Allah. And the greatest benefit the hypocrites gained by embracing Islam was the protection of their lives and property. Thus, you ﷺ never fought the hypocrites with the sword at any time. Here, jihad against the hypocrites and being strict with them means that henceforth, their words should not be trusted. Their mischief should not be concealed so that they do not get the opportunity to spread the poison of hypocrisy in the Muslim society, and their conspiracies should be openly exposed. Their testimony should not be considered credible. They should be excluded from collective consultations. No office or position should be entrusted to these people. Sincere relations and associations with them should be cut off so that it becomes clear to them that in an Islamic society, there is no place of honor and respect for them.
[88]
Why Was Strictness Not Shown to the Hypocrites Until the Battle of Tabuk?
➊ Your gentleness ➋ Internal discord ➌ Taunts from outsiders
These verses were revealed after the Battle of Tabuk, while the hypocrites had already spent nine years in their conspiracies and anti-Islamic activities. There were several reasons for the lenient attitude that had been adopted towards these hypocrites until then. The first reason was that you were naturally gentle. Your disposition was more inclined towards forgiving and pardoning the offender rather than rebuking or punishing him. The second reason was that if you had been strict with them, internal discord would have arisen among the Muslims, and before the Battle of Tabuk, the Muslim state was not strong enough to face both external and internal threats. And if such an action had to be taken, the objectives of spreading Islam would have been set back greatly. The third reason was the taunts of outsiders, i.e., non-Muslims. Thus, on the return from the Battle of Banu Mustaliq, when Abdullah bin Ubayy tried to create discord between the Aws and Khazraj and uttered inappropriate words about the Messenger of Allah ﷺ, Sayyiduna Umar (may Allah be pleased with him) sought your ﷺ permission to kill him, but you ﷺ said to Sayyiduna Umar, "No, let it be. What will people say—that Muhammad ﷺ has started killing his own companions?" [بخاري۔ كتاب التفسير۔ باب يَقُوْلُوْنَ لَيِٕنْ رَّجَعْنَآ .....]
Forms of Strictness and Coercion Against the Hypocrites:
However, when the intrigues of these people exceeded all bounds, a command was given to deal strictly with these snakes in the sleeve. It should be clear that jihad against the disbelievers often means fighting with the sword. But such a war cannot be waged against the hypocrites because Islamic rulings are applied to outward conditions, and the matter of the inner self is left to Allah. And the greatest benefit the hypocrites gained by embracing Islam was the protection of their lives and property. Thus, you ﷺ never fought the hypocrites with the sword at any time. Here, jihad against the hypocrites and being strict with them means that henceforth, their words should not be trusted. Their mischief should not be concealed so that they do not get the opportunity to spread the poison of hypocrisy in the Muslim society, and their conspiracies should be openly exposed. Their testimony should not be considered credible. They should be excluded from collective consultations. No office or position should be entrusted to these people. Sincere relations and associations with them should be cut off so that it becomes clear to them that in an Islamic society, there is no place of honor and respect for them.
