ياأيها النبي جاهد الكفار والمنافقين واغلظ عليهم ومأواهم جهنم وبئس المصير (9:73) بالانجليزي

(9:73) O Prophet, *81 strive hard against the disbelievers and the hypocrites and be adamant and stern with them. *82 In the end, their abode shall be Hell, and it is the worst of all abodes.

Tafseer Abu-al-A'la Maududi

Page 199 English Traditional

*81) From here begins !he third discourse that was sent down after the expedition to Tabuk.
*82) This Command enunciated the change of policy towards the hypocrites. Up to this time, leniency was being shown to them for two reasons. First, the Muslims had not as yet become so powerful as to take the risk of an internal conflict in addition to the one with the external enemies. The other reason was to give trough respite to those people who were involved in doubts and suspicions so that they could get sufficient time for attaining to faith and belief. But now the time had come far a change of policy. The whole of Arabia had been subdued and a bitter conflict with the external enemies was about to start; therefore it was required that these internal enemies should be crushed down so that they should not be able to conspire with the external enemies to stir up any internal danger to the Muslims. And now it had become possible to crush them. As regards !he second reason, these hypocrites had been given respite for a period of nine years to observe, to consider and test the Right Way, and they could have availed of it, if they had any good in them. So there was no reason why any more leniency should be shown to them. Therefore, Allah enjoined the Muslims to treat the hypocrites on one and the same level with the disbelievers and start Jihad against them, and to give up the policy of leniency Grey had adopted towards them and adopt a fine and stern policy instead.
In this connection, it should also be noted that this verse does not enjoin the Muslims to fight with the hypocrites. It merely meant to end the policy of leniency that had hitherto been adopted towards them. This verse enjoined that they were no more to be considered a part and parcel of the Muslim community nor were they to be allowed to take part in the management of its affairs nor consulted about any matter, so that they might not be able to spread the poison of hypocrisy. This changed policy required that the true Believers should expose all those, who adopted a hypocritical attitude and conduct and showed in any way that they were not sincere allies to Allah, His Messenger and the true Muslims. Each and every one of such hypocrites should be openly criticized and reproved so that there should remain for them no more place of honour and trust in the Muslim society: they should be socially boycotted and kept away from the consultations of the Community: their evidence in the courts of law should be regarded as untrustworthy: the doors of offices and positrons of trust should be closed against them and they should be held in contempt in the social meetings. In short; every Muslim should show by his behaviour to such a one that there was no place of honour or respect or trust for a hypocrite in the Muslim society. Besides this, if any one of them was found to be guilty of treachery, there should be no connivance at his crime, nor should he be pardoned but openly tried in a court of law and should be duly punished.
This Command was urgently needed at the time it came. It was obvious that in order to save the Muslim Conununity from fall and degradation, it was essential to purge it of all the internal dangers to its solidarity, because a Conununity, which nourishes hypocrites and traitors and allows the internal enemies to flourish with honour and security, wall inevitably be doomed to moral degradation and ultimate destruction. Hypocrisy is a plague and a hypocrite is the rat that carries and spreads its germs. Therefore to allow him the freedom of movement in the society is to expose the whole population to the danger of hypocrisy. Likewise, to give a place of honour and prestige to a hypocrite is to encourage many others in hypocrisy and treachery, for this shows that it is not sincerity, true faith and its welfare that count in it. One may flourish and prosper in it even if one verbally professes ;o be a Muslim and at the same time indulges in dishonesty and treachery. The Holy Prophet has expressed the same thing in a pithy saying. He said, "Whoso honours and respects the inventor of new practices which are un-Islamic, indeed helps to demolish the very structure of Islam."