Sūrat al-Tawbah

Classification: Medinan.

In the name of Allah, the Most Gracious, the Most Merciful.

It has several names: Barā’ah (Disavowal), al-Tawbah (Repentance), al-Muqashqishah (The Cleanser), al-Muba‘thirah (The Revealer), al-Musharridah (The Disperser), al-Mukhziyah (The Disgracer), al-Fāḍiḥah (The Exposer), al-Muthīrah (The Stirrer), al-Ḥāfirah (The Digger), al-Munakkilah (The Punisher), al-Mudamdimah (The Destroyer), and Sūrat al-‘Adhāb (The Chapter of Punishment).

It is called al-Tawbah because it contains the repentance of the believers. It is called al-Muqashqishah because it cleanses one of hypocrisy—that is, it clears one of it. It is called al-Muba‘thirah because it unearths the secrets of the hypocrites, searching for them, stirring them up, digging them out, exposing them, punishing them, dispersing them, disgracing them, and bringing destruction upon them.

Hudhayfah (may Allah be pleased with him) said: "You call it Sūrat al-Tawbah, but it is actually Sūrat al-‘Adhāb. By Allah, it did not leave anyone without striking them."

Question: Why does it not begin with the Basmalah (the formula of naming Allah) as is the case with all other chapters?

Answer: Abdullah ibn Abbas asked Uthman (may Allah be pleased with them both) about this. He replied: "When a chapter or verse was revealed to the Messenger of Allah (peace be upon him), he would say: 'Place this in the location where such-and-such is mentioned.' The Messenger of Allah (peace be upon him) passed away without clarifying to us where to place it. Since its subject matter was similar to that of al-Anfāl, I joined them together; they were known as al-Qarīnatayn (the two associated ones)."

Ubayy ibn Ka‘b said: "They only assumed that because al-Anfāl mentions covenants, while Barā’ah mentions the renunciation of covenants."

Sufyan ibn ‘Uyaynah (may Allah be pleased with him) was asked, and he said: "The name of Allah is Peace (Salām) and Security (Amān), so it is not written in a context of renunciation and warfare." Allah the Almighty says: 'And do not say to one who gives you [a greeting of] peace, "You are not a believer"' (4:94).

It was said: "But the Prophet (peace be upon him) wrote to the people of war: 'In the name of Allah, the Most Gracious, the Most Merciful.'" He replied: "That was an opening invitation to them, not a renunciation. Do you not see that he says: 'Peace be upon him who follows the guidance' (20:47)? Whoever is invited to Allah the Almighty and responds, and is invited to pay the Jizyah and responds, has followed the guidance. As for renunciation, it is disavowal and a curse. One does not greet the people of war with 'peace,' nor does one say 'do not fear' or 'no harm shall come to you,' for these are all forms of security."

It is also said that al-Anfāl and al-Tawbah are one chapter, as both were revealed regarding warfare. They are counted as the seventh of the al-Ṭiwāl (the long chapters), and what follows them are the al-Mi’ūn (chapters of about one hundred verses). This is a clear view, as together they total 206 verses, making them equivalent to one of the al-Ṭiwāl.

The Companions of the Messenger of Allah (peace be upon him) differed: some said they are one chapter, while others said they are two. Thus, a space was left between them to satisfy those who said they are two, and the Basmalah was omitted to satisfy those who said they are one.

{ [This is a] disavowal from Allah and His Messenger to those with whom you had made a treaty among the polytheists. So travel freely, [O polytheists], throughout the land [during] four months but know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers. }

{براءة} (A disavowal): This is the predicate of an omitted subject, meaning: "This is a disavowal."

{من} (From): Indicates the beginning of the source. It is connected to an omitted term, not the noun itself, similar to saying: "I am absolved (bari’tu) of the debt." The meaning is: "This is a disavowal originating from Allah and His Messenger to those with whom you have made a treaty," just as one says: "A letter from so-and-so to so-and-so."

It is also permissible for {براءة} to be the subject due to its specification by its description, with the predicate being {إلى الذين عاهدتم} (to those with whom you have made a treaty), similar to saying: "A man from the tribe of Banu Tamim is in the house."

It was recited as (براءةً) in the accusative case, implying: "Listen to a disavowal." The people of Najran recited (من الله) with a kasra on the nun (min-i-llah), though the fatha is the standard due to the frequency of the definite article.

The meaning is that Allah and His Messenger have absolved themselves of the treaty you made with the polytheists, and that it is cast aside toward them.

If you ask: Why is the disavowal attributed to Allah and His Messenger, while the treaty is attributed to the believers? I say: Allah first permitted the treaty with the polytheists, so the believers agreed with the Messenger of Allah (ﷺ) and made the treaty. When the polytheists broke the covenant, Allah made it mandatory to cast it aside. Thus, the believers were addressed regarding this renewal, saying: "Know that Allah and His Messenger have absolved themselves of what you covenanted with the polytheists."

It is reported that they had treaties with polytheists of Mecca and other Arabs, all of whom broke them except for the Banu Damra and Banu Kinana. The treaty was cast aside toward those who broke it, and they were commanded to roam the earth for four months in safety, wherever they wished, without being molested. These are the "sacred months" mentioned in the verse: {فإذا انسلخ الأشهر الحرم} (When the sacred months have passed), intended to protect the sanctity of the sacred months from killing and fighting.

This chapter was revealed in the ninth year of the Hijra. The conquest of Mecca occurred in the eighth year, with Attab ibn Asid as the governor. The Messenger of Allah (ﷺ) appointed Abu Bakr (ra) to lead the Hajj in the ninth year, then sent Ali (ra) after him, riding the she-camel al-Adba’, to recite it to the pilgrims.

It was said to the Prophet (ﷺ): "Would you not send it with Abu Bakr?" He replied: "None shall deliver it on my behalf except a man from me." When Ali approached, Abu Bakr heard the camel’s braying and stopped, saying: "That is the braying of the Messenger of Allah’s camel." When Ali caught up, Abu Bakr asked: "Are you a leader or a follower?" Ali replied: "A follower."

It is reported that when Abu Bakr was on the road, Gabriel (as) descended and said: "O Muhammad, none shall convey your message except a man from you." So he sent Ali. Abu Bakr returned to the Messenger of Allah (ﷺ) and asked: "O Messenger of Allah, was something revealed from heaven?" He replied: "Yes, proceed and lead the Hajj, while Ali proclaims the verses."

Before the day of Tarwiyah, Abu Bakr (ra) gave a sermon and instructed them on their rites. On the Day of Sacrifice (Yawm al-Nahr), at the Jamrat al-Aqaba, Ali (ra) stood and said: "O people, I am the messenger of the Messenger of Allah to you." They asked: "With what?" He recited thirty or forty verses (Mujahid says thirteen). Then he said: "I have been commanded with four things:

1. No polytheist shall approach the House after this year.
2. No naked person shall circumambulate the House.
3. No soul shall enter Paradise except a believing soul.
4. Every treaty must be fulfilled until its term."

They said: "O Ali, tell your cousin that we have cast the treaty behind our backs, and there is nothing between us and him except spear-thrusts and sword-strikes."

It is said that the reason only a man from him could convey the message is that it was the custom of the Arabs that when a treaty was broken, it had to be done by a man from the tribe itself. Had Abu Bakr (ra) done it, they might have said: "This contradicts what we know of treaty-breaking." Thus, their excuse was removed by appointing Ali (ra).

If you ask: What are the four months? I say: According to al-Zuhri (ra), Bara’ah was revealed in Shawwal. Thus, the four months are: Shawwal, Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram. Others say it is twenty days of Dhu al-Hijjah, Muharram, Safar, Rabi' al-Awwal, and ten days of Rabi' al-Thani. They were considered "sacred" because they were granted safety, and killing or fighting them was forbidden. Or, it is a generalization, as Dhu al-Hijjah and Muharram are among them. Another view is from the tenth of Dhu al-Qa'dah to the tenth of Rabi' al-Awwal, because the Hajj that year fell at that time due to the Nasi’ (intercalation) practiced by them.

If you ask: How do most scholars justify fighting polytheists during the sacred months when Allah has protected them? I say: They stated that the obligation of protection was abrogated, and fighting the polytheists during them was permitted.

{غير معجزي الله} (You cannot escape Allah): You will not elude Him even if He grants you respite. {وهو مخزيكم} (And He will disgrace you): Meaning, He will humiliate you in this world through killing, and in the Hereafter through punishment.

{براءة 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}

(A disavowal from Allah and His Messenger to the people on the day of the Greater Hajj: that Allah 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 cannot escape Allah. And give tidings to those who disbelieve of a painful punishment.)