Surah At-Tawbah (The Repentance)

Verse 1

• Classification: Medinan, except for the last two verses, which are Meccan.
• Number of Verses: 129.
• Order of Revelation: Revealed after Surah Al-Ma'idah.

Names of Surah At-Tawbah

The author of Al-Kashshaf mentioned that this Surah has several names:

1. Barā’ah (Immunity/Disavowal)
2. At-Tawbah (The Repentance)
3. Al-Muqashqishah (The Purifier)
4. Al-Mubaththirah (The Scatterer)
5. Ash-Sharridah (The Expeller)
6. Al-Mukhziyah (The Humiliator)
7. Al-Fāḍiḥah (The Exposer)
8. Al-Muthīrah (The Arouser)
9. Al-Ḥāfirah (The Excavator)
10. Al-Munakkilah (The Punisher)
11. Al-Mudamdamah (The Destroyer)
12. Surah Al-‘Adhāb (The Surah of Punishment)

Reasoning for the Names: It is named At-Tawbah because it contains the repentance of the believers. It is called Al-Muqashqishah because it purifies (clears away) hypocrisy (nifāq). It scatters the secrets of the hypocrites, investigates them, arouses them, excavates them, exposes them, punishes them, expels them, humiliates them, and destroys them.

Narration from Hudhayfah: Hudhayfah (may Allah be pleased with him) said: "You call it the Surah of Repentance, but by Allah, it has not left anyone untouched."

Narration from Ibn Abbas: Ibn Abbas (may Allah be pleased with them both) said regarding this Surah: "It is the Exposer (Al-Fāḍiḥah). It continued to be revealed concerning them [the hypocrites] and struck at them until we feared that it would leave no one [unmentioned]." He added that Surah Al-Anfāl was revealed concerning the Battle of Badr, and Surah Al-Ḥashr was revealed concerning the Banu Nadir.

Why the Basmalah is Omitted at the Beginning

If one asks: What is the reason for omitting the naming (Basmalah) from the beginning of this Surah?

We reply that several views have been mentioned regarding this:

It is narrated from Ibn Abbas that he asked Uthman ibn Affan: "What compelled you to place Surah Barā’ah, which belongs to the Mi’ūn (Surahs of hundreds of verses), next to Surah Al-Anfāl, which belongs to the Mathānī (frequently recited Surahs), and to join them without separating them with Bismillāhi r-raḥmāni r-raḥīm?"

Uthman replied: "Whenever a Surah was revealed to the Prophet (peace be upon him), he would say: 'Place it in such and such a position.' Surah Barā’ah was among the last to be revealed. The Prophet (PBUH) passed away before clarifying its position. Since its subject matter resembled that of Al-Anfāl, they were joined together."

Al-Qadi’s Critique: The judge (Al-Qadi) finds it unlikely that the Prophet (PBUH) did not clarify that this Surah followed Al-Anfāl, because the arrangement of the Qur'an is established by Allah and His Messenger in the manner it has been transmitted. If we permit that the arrangement of some Surahs was not divinely revealed, we would permit the same for all other Surahs and even for the verses within a single Surah. Permitting this opens the door to the claims of the Imāmiyyah (Shi'a sect) regarding the possibility of addition or omission in the Qur'an, which invalidates it as an authority. Rather, the correct view is that the Prophet (PBUH) was commanded by revelation to place this Surah after Al-Anfāl, and that he was commanded by revelation to omit Bismillāhi r-raḥmāni r-raḥīm from the beginning of this Surah.

Related to this matter is what is narrated from Ubayy ibn Ka'b, who said: "They only assumed this [connection] because Al-Anfāl mentions covenants, while Barā’ah mentions the breaking of covenants. Thus, one was placed next to the other."

The aforementioned question returns here, because this view is only sound if we assume that the Companions placed this Surah after Al-Anfāl based on their own reasoning due to this similarity in subject matter.

The Companions differed on whether Surah Al-Anfāl and Surah At-Tawbah were one Surah or two.

• Some said they are one Surah: Because both were revealed concerning fighting, and their combined total forms the seventh of the Ṭiwāl (long Surahs), followed by the Mi’ūn. This view is apparent because together they total 206 verses, making them equivalent to a single Surah.
• Others said they are two Surahs.

When this difference of opinion arose among the Companions, they left a space between them as a sign pointing to the view that they are two separate Surahs, and they did not write Bismillāhi r-raḥmāni r-raḥīm between them as a sign pointing to the view that they are one Surah.

Under this view, we are not obliged to accept the doctrine of the Imāmiyyah. This is because when ambiguity arose among the Companions regarding this matter, they did not commit definitively to either opinion. Instead, they acted in a way that indicated this ambiguity existed. Their refusal to overlook even this level of ambiguity demonstrates their strictness in preserving the Qur'an from distortion and alteration, which refutes the claim of the Imāmiyyah.

Allah, the Exalted, concluded Surah Al-Anfāl by commanding the believers to be loyal to one another and to be completely separated from the disbelievers. Then, Allah clarified this meaning in His statement: {Barā’ah min Allāhi wa Rasūlihi...} (Surah At-Tawbah: 1). Since this [opening of At-Tawbah] is the very essence of that previous statement, serving as its confirmation and reinforcement, it necessitated a break between them. Therefore, placing a separation between them served as a sign that they are two distinct Surahs, while omitting the Basmalah served as a sign that this meaning is identical to the preceding meaning.

Ibn Abbas narrated that he asked Ali (may Allah be pleased with him): "Why was Bismillāhi r-raḥmāni r-raḥīm not written between them?"

Ali replied: "Because Bismillāhi r-raḥmāni r-raḥīm is a declaration of security (amān), whereas this Surah was revealed with the sword and the breaking of covenants, and it contains no declaration of security."

It is narrated that Sufyan ibn Uyaynah mentioned this meaning and reinforced it with the verse: {And never say to those who offer you peace, "You are not a believer"} (An-Nisā’: 94). When he was asked: "Did the Prophet (PBUH) not write Bismillāhi r-raḥmāni r-raḥīm when writing to the people of war?" He answered: "That was an initiation from him, inviting them to Allah, and he had not yet broken their covenant with them. Do you not see that he said at the end of the letter: 'And peace be upon those who follow guidance'? As for this Surah, it encompasses fighting and the breaking of covenants, so the difference is clear."

Our scholars said: Perhaps Allah, knowing that some people would dispute whether Bismillāhi r-raḥmāni r-raḥīm is part of the Qur'an, commanded that it not be written here. This serves as a sign that it is a verse at the beginning of every Surah. Since it is not a verse of this Surah, it is naturally not written. This indicates that because it is written at the beginning of all other Surahs, it must be a verse of every Surah.

Verse 1

{Barā’atun min Allāhi wa Rasūlihi ilā alladhīna ‘āhadttum mina l-mushrikīn}

{Fasīḥū fī l-arḍi arba‘ata ashhurin wa-‘lamū annakum ghayru mu‘jizī Allāh}

{wa anna Allāha mukhzi l-kāfirīn}

Surah At-Tawbah (The Repentance): Verses 1-2

Declaration of Immunity (Barā'ah)

Page V15 P173

In this verse, there are several issues to discuss:

The meaning of Barā'ah is the cessation of protection ('iṣmah). It is said: Barī'tu min fulān (I am free from so-and-so), meaning the protection between us has ended, and no bond remains. From this, it is said: Barī'tu min ad-dīn (I renounce the religion).

Regarding the grammatical status of {براءة} (Barā'ah): There are two views:

1. It is a predicate (khabar) for an omitted subject (mubtada'). Meaning: "This is a declaration of immunity." Al-Farra' cited a parallel: when you see a handsome man, you might say, "Handsome, by God!" meaning, "This man is handsome, by God." The word {من} (min) here indicates the starting point of the message, meaning: "This declaration of immunity is sent from God and His Messenger to those with whom you made a covenant." This is like saying, "A letter from so-and-so to so-and-so."
2. It is the subject (mubtada'), and {من الله ورسوله} (from God and His Messenger) is its adjective (ṣifah), while {إلى الذين عاهدتم} (to those with whom you made a covenant) is the predicate (khabar). This is like saying, "A man from Banu Tamim is in the house."

If they ask: Why is the declaration of immunity attributed to God and His Messenger, while the making of the covenant is attributed to the polytheists?

We reply: God permitted the Muslims to make covenants with the polytheists. So, the Muslims, along with the Messenger of God (PBUH), covenanted with them. When the polytheists subsequently broke the covenant, God mandated that the Muslims renounce it toward them. Thus, the Muslims were addressed, warned about this, and told: "Know that God and His Messenger have disavowed what you covenanted with the polytheists."

It is narrated that when the Prophet (PBUH) set out for the Battle of Tabuk, the hypocrites stayed behind and spread alarming rumors. Simultaneously, the polytheists began to break their covenants. The Messenger of God (PBUH) then renounced the covenant with them.

If it is asked: How was it permissible for the Prophet (PBUH) to break the covenant?

We reply: Breaking a covenant is only permissible in three scenarios:

1. If hidden treachery appears from them, and their harm is feared. In this case, the covenant is renounced so that both parties are equally aware of the breach, based on the verse: {And if you fear from a people betrayal, then renounce it to them on equal terms} (Al-Anfal: 58). Also, {Those who break their covenant every time} (Al-Anfal: 56).
2. If a condition was stipulated during the covenant that they would remain bound by the agreement for a specified period until God commanded its termination. When God commanded the termination, it was cut off due to that prior condition.
3. If the covenant was time-bound and the term expired. The purpose of declaring this Barā'ah was to make it clear that the covenant would not be renewed, and the resolve was now for fighting and warfare.

Beyond these three circumstances, breaking the covenant is absolutely impermissible, as it constitutes treachery and falsehood, from which God and His Messenger are innocent. For this reason, God Almighty said: {Excepted are those with whom you made a covenant of the polytheists, then they did not fall short with you in anything, nor did they support anyone against you. So fulfill the covenant to them until their term} (At-Tawbah: 4).

It is also said that most polytheists broke the covenant, except for a few groups among them, such as Banu Dhumarah and Banu Kinanah.

It is narrated that the Conquest of Makkah occurred in the year 8 AH, and the governor there was 'Uthman ibn Asid. The revelation of this Surah occurred in the year 9 AH. The Messenger of God (PBUH) appointed Abu Bakr (RA) to oversee the Hajj season that year. When this Surah was revealed, he commanded 'Ali (RA) to go to the people at the Hajj season to recite it to them.

It was suggested to the Prophet (PBUH): "Why not send it with Abu Bakr?" He replied: "No one can convey a message from me except a man who is part of me."

When 'Ali approached, Abu Bakr heard the braying of a camel and stopped, saying: "This is the braying of the Messenger of God's she-camel." When 'Ali caught up, Abu Bakr asked: "Are you the commander, or the one commanded?" 'Ali replied: "The one commanded."

They proceeded together. Before Yawm al-Tarwiyah (the 8th of Dhul-Hijjah), Abu Bakr addressed the people and taught them the rituals. On the Day of Sacrifice (Yawm al-Nahr), 'Ali stood by the Jamrat al-'Aqabah and proclaimed: "O people, I am the Messenger of the Messenger of God to you." They asked: "With what message?" He then recited thirty or forty verses (Mujahid said thirteen verses). He then said: "I have been commanded with four things: that after this year, no polytheist shall approach this House (the Ka'bah); that no naked person shall circumambulate the House; that no one shall enter Paradise except a believing soul; and that every person with whom a covenant exists must have their covenant fulfilled until its term."

At this, they said: "O 'Ali, convey to your cousin (the Prophet) that we have cast the covenant behind our backs, and there is no covenant between us and him except the thrusting of spears and the striking of swords."

There is a difference of opinion regarding why 'Ali (RA) was commanded to recite this Surah and deliver this message:

• Reason 1: The custom of the Arabs was that only a relative could confirm or nullify a covenant. If Abu Bakr had done it, they might have said, "This contradicts what we know about nullifying covenants among us," and perhaps not accepted it. Their objection was removed by appointing 'Ali (RA).
• Reason 2: Since Abu Bakr (RA) was appointed as the governor of the Hajj, 'Ali was sent to deliver this message to soothe hearts and respect all parties.
• Reason 3: Abu Bakr was established as the leader of the Hajj, and 'Ali was sent after him to deliver this message so that he might pray behind Abu Bakr, serving as an indication of Abu Bakr's leadership. God knows best.

Al-Jahiz affirmed this meaning, stating that the Prophet (PBUH) sent Abu Bakr as the Amir of the Hajj and the overseer of the season, and sent 'Ali to recite verses from Surah Bara'ah. Abu Bakr was the Imam, and 'Ali was the follower. Abu Bakr was the orator, and 'Ali was the listener. Abu Bakr was the one who managed the affairs of the Hajj and was senior to them and their commander. This was not a slight against 'Ali (RA).

As for the Prophet's saying: (No one conveys from me except a man who is part of me), this does not indicate the superiority of 'Ali over Abu Bakr. Rather, he was dealing with the Arabs according to their customs. When a great leader among them concluded an alliance or covenant with a people, that covenant was only binding if he or one of his close relatives (like a brother or uncle) announced its nullification. This is why the Prophet (PBUH) said that.

There are several points of discussion here:

Point 1: The root meaning of Siyāḥah (wandering/roaming) is traveling extensively on earth, moving widely, staying away from cities and populated areas, and subsisting on little food and drink. A fasting person is called a sā'iḥ because he resembles the wanderer by abstaining from food and drink. The commentators say: {فسيحوا في الأرض} means "Go wherever you wish." This is not a command, but rather permission, release, notification of safety, and removal of fear. It means: "You are safe from being killed or fighting during this period."

Point 2: The commentators state this is a four-month respite granted by God to the polytheists. If their existing covenant term was longer than four months, it was reduced to four months. If it was shorter, it was extended up to four months. The purpose of this announcement is several things:

1. That they may reflect, take precautions, and know that after this period, they have only three options: Islam, accepting the jizyah (tribute), or the sword. This should motivate them to outwardly accept Islam.
2. So that the Muslims are not accused of breaking covenants.
3. God intended to encompass all polytheists with Jihad, so He declared universal immunity and gave them a four-month respite, due to the strength of Islam and to intimidate the disbelievers. This is only valid if the existing covenants are broken.
4. The Prophet (PBUH) intended to perform Hajj the following year, so he commanded the declaration of this immunity so that the naked circumambulation would not be witnessed.

Point 3: Ibn al-Anbari said regarding {فسيحوا}: The statement is implied. The meaning is: "So tell them: Wander freely," or it is a shift from the third person (He/They) to the second person (You), similar to the verse: {And their Lord will give them a pure drink * Indeed, this was for you a reward, and your effort will be appreciated} (Al-Insan: 21-22).

Point 4: There is disagreement regarding these four months. Al-Zuhri reported that Barā'ah was revealed in Shawwal, and the four months are: Shawwal, Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram. Another view is: 20 days of Dhu al-Hijjah, Muharram, Safar, and Rabi' al-Awwal, plus 10 days of Rabi' al-Thani.

These months were called Ḥurmun (sacred) because killing and fighting were forbidden during them. They were called Ḥurmun because killing was forbidden in them. Another view is that one part of this period falls within the sacred months, as 20 days of Dhu al-Hijjah along with Muharram are sacred months. Another view is that the period began from the 20th of Dhu al-Qa'dah until the 20th of Rabi' al-Awwal, because the Hajj that year occurred at that time due to the Nasī' (intercalation) they practiced. Then, the following year, it returned to Dhu al-Hijjah (the Farewell Pilgrimage). The evidence for this is the Prophet's (PBUH) saying: "Verily, time has revolved to its state on the day God created the heavens and the earth."

It is said: Know that this respite is not due to inability on God's part, but rather for a benefit and kindness, so that whoever repents may do so.

Another interpretation: The meaning is: "Wander freely, knowing that you cannot frustrate God in any situation." The intent is: "I have given you respite and freedom, so do whatever you can in preparing your tools and equipment, but you will not frustrate God; rather, God will frustrate you and overpower you."

Another view: Know that this respite is because escape is impossible, as wherever you are, you are within God's dominion and authority.

Regarding {وأن الله مخزي الكافرين} (and that God will disgrace the disbelievers): Ibn Abbas said this means killing in this world and punishment in the Hereafter. Al-Zajjaj said this is a guarantee from God Almighty for the victory of the believers over the disbelievers, involving disgrace, humiliation, exposure, shame, and painful punishment (nukāl).

Verse 3 (Excerpt): {وأذان من الله ورسوله إلى الناس يوم الحج الأكبر أن الله بريء من المشركين ورسوله فإن تبتم فهو خير لكم وإن توليتم فاعلموا أنكم غير معجزي الله وبشر الذين كفروا بعذاب أليم}

(And an announcement from God and His Messenger to the people on the Day of the Greater Pilgrimage that God is free from the polytheists, and so is His Messenger. So if you repent, it is better for you; but if you turn away, then know that you will not cause failure to God. And give tidings of a painful punishment to those who disbelieve.)