Tafsir of At-Tawbah 9:11

(But if they repent) from what they were upon regarding disbelief and all other enormities, such as breaking the covenant and otherwise. The particle fa (but/then) serves to signal that rebuking them for the heinous deeds laid against them is a deterrent against them and a predisposition for repentance.

(And establish prayer and give zakah) according to the manner commanded.

(Then they are your brothers) meaning: they are your brothers in religion; they have what you have and owe what you owe. The prepositional phrase is connected to "your brothers"—as Abu al-Baqa’ stated—because it contains the meaning of a verb.

It has been said: The difference between the apodosis (response) of this conditional clause and the apodosis of the previous conditional clause—despite the condition being identical in both—is because the first was brought forth following the command to kill and its counterparts, so its apodosis must necessarily be a command. In contrast, this one was brought forth after the ruling of aggression and its likenesses was passed against them, so its apodosis must necessarily be a judgment. This verse is more inviting to their hearts than that previous verse, for there is a manifest difference between clearing their path and establishing religious brotherhood for them.

From this, scholars have derived the prohibition of shedding the blood of the people of the Qiblah. This has been narrated from Ibn Abbas (may Allah be pleased with them both). In a narration from Ibn Jarir and Abu al-Shaykh from him, it is stated that it prohibited the fighting or the blood of the people of prayer—the outcome is the same.

Some have used this verse to argue for the disbelief of the one who abandons prayer, since its concept (mafhum) implies the negation of religious brotherhood from him. "And what is after the truth except error?" This necessitates the statement that the one who withholds zakah is also a disbeliever, based on the very same reasoning he mentioned. Some of those who do not hold the opinion of their disbelief have committed themselves to interpreting "establishing prayer" and "giving zakah" as the commitment to them and the resolve to perform them; there is no doubt in the disbelief of one who does not commit to them, by consensus.

Some of the eminent scholars mentioned that Allah (Exalted be He) has conditioned the attainment of brotherhood in religion upon the combination of all three matters: repentance, establishing prayer, and giving zakah. That which is conditioned upon something with the word "if" (in) ceases to exist when that thing is absent. Thus, it follows that whenever these three are not found, brotherhood in religion is not attained. This is problematic, for if a Muslim who is legally responsible were poor, or were wealthy but a full year (hawl) had not passed upon his wealth, he is not obligated to give zakah. If he does not give it, then that upon which the attainment of religious brotherhood is suspended has ceased to exist for him; it would then follow that he is not a believer.

Unless it is said: Conditioning with the word "if" merely indicates that the condition is a requirement for the thing conditioned, and it does not indicate that the conditioned thing ceases to exist by the absence of the condition. Rather, this is derived from an external proof, for it is permissible that the conditioned thing is a broader necessity (lazim a'amm), so it could be realized without the realization of what was made its condition. Even if it were granted that the conditioning itself implies the absence of the conditioned upon the absence of the condition, we do not concede that it follows from this that a poor Muslim is not a believer due to the non-payment of zakah. That would only follow if the condition were the payment of zakah in all circumstances, and that is not the case. Rather, the condition is the payment when specific requirements are met, as explained by legal proofs. Thus it ends.

You know of the disagreement regarding the "concept of the condition" (mafhum al-shart), and the Hanafis accept it. It is apparent that this discussion, just as it applies to giving zakah, applies to establishing prayer. Ibn Zayd used their coupling together to argue that prayer is not accepted except with zakah. From Ibn Mas’ud (may Allah be pleased with him): "You have been commanded to perform prayer and zakah; whoever does not give zakah, there is no prayer for him."

(And We detail the verses) meaning: We clarify them. What is intended by them is either the aforementioned verses relating to the states of the polytheists—those who break covenants and others—and their rulings during the states of disbelief and faith; or, it refers to all the verses, with those being included in them primarily.

(For a people who know) meaning: for those who possess knowledge, provided that the verb is transitive and its object is implicit, or it is treated as intransitive. Knowledge, as it is said, is a metonymy for contemplation and reflection, or a figurative expression (majaz mursal) for that, based on the relationship of causality. The sentence is parenthetical to urge reflection and contemplation upon the verses. And His saying (Exalted is He): "...what We have detailed..."