61.9 – so that He may cause it to prevail over religion – all of it – even though the idolaters dislike (it)
The assignment of “His messenger” in this verse is to make Islam (see v. 7) prevail over ( aẓhara ‘ alā ) all religion. The verse also claims that Islam is the “religion of truth.” The same wording appears at 9.33 – and at 48.28 with slight differences – and was inscribed above the north door of the Dome of the Rock in AD 691.
The portrait of “the messenger” here is very different from that of many other parts of the Quran. For example, at 6.108 the Quran instructs the messenger not to revile objects of worship other than Allah. In that sūra, the messenger is not a “watcher” or “guardian” over the associators (6.106–7). In Sūra 61, there seems to be little concern that the associators may hate ( kariha ) the dominance of Islam.
The Quran uses the word “associators” ( mushrikūn ) in many verses and contexts that seem to apply it to the People of the Book. This is confusing, because A. J. Droge consistently translates the Arabic word as “idolaters.” But the Quran clearly applies this term to Christians at 3.64; 5.72; and 9.31. In three verses the Quran puts the term together with belief in a “son of Allah” (17.111; 23.91–92; 25.2). And the accusation of associating brings with it some dangerous treatment (4.48; 9.5, 33, 36, 113; cf. 48.28). At the same time that it prohibits associating ‘Īsā with Allah (5.72; 9.31), the Quran associates its “messenger” with Allah as deserving of belief, obedience, and much more. See the discussion of verses that associate the messenger with Allah at 64.12.

61.9 – so that He may cause it to prevail over religion – all of it – even though the idolaters dislike (it)
The assignment of “His messenger” in this verse is to make Islam (see v. 7) prevail over (aẓhara ‘alā) all religion. The verse also claims that Islam is the “religion of truth.” The same wording appears at 9.33 – and at 48.28 with slight differences – and was inscribed above the north door of the Dome of the Rock in AD 691.
The portrait of “the messenger” here is very different from that of many other parts of the Quran. For example, at 6.108 the Quran instructs the messenger not to revile objects of worship other than Allah. In that sūra, the messenger is not a “watcher” or “guardian” over the associators (6.106–7). In Sūra 61, there seems to be little concern that the associators may hate (kariha) the dominance of Islam.
The Quran uses the word “associators” (mushrikūn) in many verses and contexts that seem to apply it to the People of the Book. This is confusing, because A. J. Droge consistently translates the Arabic word as “idolaters.” But the Quran clearly applies this term to Christians at 3.64; 5.72; and 9.31. In three verses the Quran puts the term together with belief in a “son of Allah” (17.111; 23.91–92; 25.2). And the accusation of associating brings with it some dangerous treatment (4.48; 9.5, 33, 36, 113; cf. 48.28). At the same time that it prohibits associating ‘Īsā with Allah (5.72; 9.31), the Quran associates its “messenger” with Allah as deserving of belief, obedience, and much more. See the discussion of verses that associate the messenger with Allah at 64.12.