Surat at-Tawba: Repentance

[1-24]

Tafsir

A Madinan sura except for the last two ayats which are Makkan. It has 129 ayats and was revealed after Surat al-Ma'ida.

In the tafsir, or Qur'anic commentary below, the various tafsirs are coloured coded as follows:

Ibn Juzayy: at-Tashil fi 'ulum al-Qur'an

Jalalayn: Tafsir al-Jalalayn

As-Sawi: Hashiya (gloss) on the Jalalayn

Ibn Kathir: Mukhtasar Tafsir Ibn Kathir

As-Suyuti: al-Iklil fi Istinabat at-Tanzil

Ibn Juzayy:

It is called Surat at-Tawba and is also called al-Fâdiha (the Disgracer) because it disclosed the secrets of the hypocrites. Written copies of the Qur'an and reciters omit the basmala at the beginning of this sura, but there is disagreement about the reason for that. 'Uthman ibn 'Affan said that its meanings are similar to those of Surat al-Anfal and they were called "the two consorts" in the time of the Messenger of Allah. That is why they are put together and included in the "Seven Long Ones". The Companions disagreed about whether they consisted of two suras or one sura. That is why the basmala between them is omitted. 'Ali ibn Abi Talib said that the basmala conveys security while this sura was sent down with the sword. That is why it does not begin with security.

Jalalayn:

The basmala is not written at the beginning because the Prophet, may Allah bless him and grant him peace, commanded that according to the hadith related by al-Hakim. Its gist of that is that the basmala is security, and it was sent down when security was removed by the sword. Hudhayfa reports that they called it the Sura of Repentance, while it is, in fact, the Sura of Punishment. Al-Bukhari relates of al-Bara' that it was the last sura to be sent down.

[As-Sawi: says that this means it was one of the last. This sura was sent down as a whole. The Messenger of Allah, may Allah bless him and grant him peace, said, "The Qur'an was sent down ayat by ayat except for Surat Bara'a (this sura) and the sura 'Say: He is Allah, One' (112). They were sent down accompanied by seventy thousand angels."

1 An announcement to those mushrikun

you have a general treaty with

that Allah and His Messenger are free of them:

Ibn Juzayy:

(An annoucement that Allah and His Messenger are free) This announcement (bara'a) means being free of the idolaters.

(to those mushrikun you have a general treaty with) "Treaty" is ascribed to the Muslims when He says, "you have a treaty" because what the Prophet did is binding on the Muslims, and so it is as if they were the ones who actually made the treaty with the idolaters. The Prophet, may Allah bless him and grant him peace, made treaties with the idolaters which lasted for specific lengths of time. Some of them fulfilled the treaty, so Allah commanded that their treaty be completed to its full term. Some of them broke it or came close to breaking it, and so He appointed for them a term of four months. After that they would have no treaty.

Jalalayn:

A general treaty, or less than four months, or more than it. The abrogation of the treaty is according to what is mentioned in the following verse.

as-Suyuti:

Part of the legal judgement in this is that it is not permitted to break a treaty unless the other party overtly breaks it first. If they aid and abet any of the enemy against us, that means that they have broken the treaty.

2 'You may travel about in the land for four months

and know that you cannot thwart Allah

and that Allah will humiliate the kafirun.'

Ibn Juzayy:

(Travel about in the land) i.e. travel in security for four months which is the term which He appoints for them here. There is disagreement about when this period was. It is said that it covered Shawwal, Dhu'l-Qa'da, Dhu'l-Hijja and al-Muharram because the sura was sent down at that time. That was in 9 AH. It is said that it is from the'Id al-Adha to the end of the first ten days of Rabi' al-Awwal because they learned of it at that time. That was when the Messenger of Allah sent Abu Bakr as-Siddiq to perform hajj with the people that year and he sent 'Ali ibn Abi Talib after him who recited this sura to the people on the Day of 'Arafa or the Day of Sacrifice.

(you cannot thwart Allah) i.e. you cannot escape Him.

Jalalayn:

O idolaters, travel in security in the land (for four months) the first of which is Shawwal by evidence which will come. After this period, you will enjoy no security. Know that you cannot evade His punishment, so do not be deluded by a sense of security. "Allah will humiliate the rejectors" since He will abase them in this world by their being killed, and in the Next World by being punished in the Fire.

3 A proclamation from Allah and His Messenger to mankind

on the day of the greater pilgrimage:

'Allah is free of the mushrikun,

as is His Messenger.

If you make tawba,

it will be better for you.

But if you turn your backs,

know that you cannot thwart Allah.'

Give the kuffar the news of a painful punishment –

Ibn Juzayy:

(A proclaimation) i.e. announcement that Allah and His Messenger are free of the idolaters. (to mankind) The security is made particular to those idolaters who had a treaty, but the announcement of the security is made in general to all people: those with a treaty and those without one, idolaters and others.

(the greater pilgrimage) The Day of 'Arafa or the Day of Sacrifice. It is said that it is all the days of the festival which is designated by 'day' as you say, 'The Day of Siffin' and 'the Day of the Camel,' even though those events lasted for several days.

(Allah is free of the mushrikun) Implied is: "a proclamation that Allah is free..." The ba' is elided from anna [i.e. instead of bi-anna]. It is also read anna because a proclamation entails speech. (and His Messenger) It is nominative [in Warsh] by being joined to the pronoun in bari' (free), [or it is joined to the place of the noun of in, or it is by the ibtada' whose khabar is elided]. It is also read in the accusative if it is joined to the noun of in. If it is genitive, then it is not permitted that it be joined to "the mushrikun" because that would give a false meaning. It is permitted when used for proximity or by the oath. In spite of that, it is unlikely and its reading is rare.

(If you make tawba) i.e. repent after disbelief.

Jalalayn:

(A proclamation ) Informing.

[As-Sawi says this is joined to "An announcement". Allah is free of the idolaters and their treaties, and His Messenger is also free of them. It is a verbal announcement, not a pronouncement of the Shari'a which is more particular.]

(the greater pilgrimage) The Day of Sacrifice.

[As-Sawi says that it is called the Day of the Greater Pilgrimage because of the majority of the actions of the hajj take place on it, like tawaf, stoning, sacrifice and shaving. The Greater Pilgrimage is distinct from the Lesser Pilgrimage, which is the 'umra, since it has less actions than the Greater Pilgrimage.]

(Allah is free of the mushrikun) Anna = bi-anna. He is free of their treaties. (and His Messenger) He is also free. The Prophet sent 'Ali in 9 AH and he made this proclamation on the Day of the 'Id of Sacrifice and said that after that year no idolater could make hajj nor do tawaf naked. Al-Bukhari related that.

[ As-Sawi: This refers to the Treaty of al-Hudaybiyya which stipulated that there would be no war for twenty years. The Banu Bakr formed an alliance with Quraysh and the Khuza'a with the Prophet. Banu Bakr then attacked Khuza'a and Quraysh helped them with weapons, thus breaking the treaty. 'Amr b. 'Allam al-Khuza'i went and informed the Prophet what had happened. The Prophet said, "You will not be helped if I do not help you," and made preparations and went to Makka and conquered it in 8 AH. In 9 AH, the Prophet wanted to make hajj and he was told that the idolaters were there doing tawaf of the House naked. He said, "I do not want to go on hajj until that no longer takes place. So he sent Abu Bakr that year as amir over the hajj to carry out the hajj for the people. Then he, may Allah bless him and grant him peace, sent ÔAli to recite these verses on the Day of Sacrifice and to say that after that year, no idolater could make hajj nor do tawaf of the House naked.]

(If you make tawba) repent from disbelief. (If you turn your backs) on belief

(Give news) inform (the kuffar of a painful punishment) The painful punishment will be killing and capture in this world and the Fire in the Next World.

4 except those among the mushrikun

you have treaties with,

who have not then broken their treaties with you in any way,

nor granted assistance to anyone against you.

Honour their treaties until their time runs out.

Allah loves those who have taqwa.

Ibn Juzayy:

(except those you have treaties with) meaning those who have not broken their treaty.

[As-Sawi notes that the exception is made to the absolute statment in the first ayat. This is the Banu Damra who still had nine months of their treaty remaining.]

Jalalayn:

(who have not broken their treaties with you in any way) not broken any of the conditions of the treaty (nor granted assistance to anyone) of the unbelievers. (Honour their treaties until their time runs out) until the end of the treaty. (Allah loves those who have taqwa) who fear Allah and fulfil their treaties.

5 Then, when the sacred months are over,

kill the mushrikun wherever you find them,

and seize them and besiege them

and lie in wait for them on every road.

If they make tawba and establish salat and pay zakat,

let them go on their way.

Allah is Ever-Forgiving, Most Merciful.

Ibn Juzayy:

(Then when the sacred months are over) i.e. the four months designated for them. Those who say that they are Shawwal, DhuÕl-QaÔda, DhuÕl-Hijja and al-Muharram, says that they are the well-known Sacred Months - with the addition of Shawwal and omission of Rajab. They are called "sacred" because the majority dominates in an Arabic phrase. Those who say that they last until Rab'Ô ath-Thani calls them sacred because of their inviolability and because fighting in them was forbidden.

(kill the mushrikun wherever you find them) Abrogating every peace treaty in the QurÕan. It is said that it abrogates, "by setting them free or ransom." (47:4) It is also said that it is abrogated by it and so setting them free and ransom are permitted. (seize them) means to capture, and the one taken is the captive.

(If they make tawba) after disbelief. Then He connects belief to the prayer and zakat. That is is an indication that one should fight anyone who abandons the prayer and zakat as Abu Bakr as-Siddiq did. The ayat encompassed the meaning of the ProphetÕs words,"I am commanded to fight people until they say, 'There is no god but Allah' and establish the prayer and pay the zakat." (let them go on their way) granting them security.

Jalalayn:

(when the sacred months are over) have gone and the term is complete. (kill the idolaters wherever you find them) In sacred or profane land. (and besiege them) in fortresses and forts until they are forced out, being killed or becoming Muslim.

[Ibn Kathir states that is not enough to merely find them, but they must be besieged in their strongholds and fortresses. You must wait for them on their pathways and roads so that what was previously ample becomes constricted for them and you force them to either be killed or become Muslim.]

(lie in wait for them on every road)

[As-Sawi: So that they do not disperse in the land.]

(if they make tawba and ... pay the zakat)

{Ibn Kathir notes that Abu Bakr as-Siddiq relied on this noble ayat when he fought those who refused to pay the zakat since the prohibition against fighting them was based on entering into Islam and carrying out its obligations.]

(let them go on their way) do not attack them.

[As-Sawi: Do not attack their persons or property and do not take jizya, 'ushr or anything else from them.]

(Allah is Ever-Forgiving, Most Merciful) to the one who turns in repentance.

as-Suyuti

This is an Ayat of the Sword which abrogates pardon, truce and overlooking. (seize them) is used as evidence for the permission to take captives. (and besiege them) is permission for besieging and raiding and attacking by night. Ibn Abi Hatim reported that Abu 'Imran al-Jawfi said that ribat in the way of Allah is found in the words, "lie in wait for them on every road." (if they make tawba and establish the prayer and pay the zakat, let them go on their way) Repentance from shirk is not enough to let them go their way until they establish the prayer and pay the zakat. Ash-Shafi'i took this as a proof for killing anyone who abandons the prayer and fighting anyone who refuses to pay zakat. Some use it as a proof that they are kafirun.

6 If any of the mushrikun ask you for protection,

give them protection

until they have heard the words of Allah.

Then convey them to a place where they are safe.

That is because they are a people who do not know.

Ibn Juzayy:

(If any of the mushrikun asks you for protection, give them protection) That comes from juwâr, i.e. they ask for security, so grant them security so that they can hear the Qur'an to see whether they will become Muslim or not. (then convey them to a place where they are safe) If they do not become Muslim, return him to his place. This is a firm judgement in the view of some people while other people say that it is abrogated by fighting.

Jalalayn:

(asks you for protection) for you to grant them security from being killed. (until they have heard the words of Allah) meaning the Qur'an.

[As-Sawi: i.e. treat him with care and inform him about deen and the good qualities which it contains.]

(then convey him to a place where he is safe) i.e. the land of his people if he does not believe, so that he might reflect on the matter.

[As-Sawi: If he wants to leave without becoming Muslim, then convey him to his people so that he can reflect on the matter. After that it is then permitted for you to fight them in order to establish the proof against them.]

(that) meaning protection. (they are a people who do not know) the deen of Allah and so they must listen to the Qur'an in order to learn.

[As-Sawi says that they do not know the reward which they will have if they believe and the retribution if they do not believe.]

as-Suyuti:

This ayat contains the obligation of granting protection to an idolater when he asks for it in order to listen to the Qur'an and talk to the people of Islam so that doubt will be removed from him. If he does not become Muslim, then he must be conveyed to a place where he is safe. It is not obligatory to grant protection for any other reason. The ayat contains the obligation of calling people to Islam before fighting them.

7 How could any of the mushrikun possibly have a treaty

with Allah and with His Messenger,

except for those you made a treaty with at the Masjid al-Haram?

As long as they are straight with you, be straight with them.

Allah loves those who have taqwa.

Ibn Juzayy:

(How could the mushrikun possibly have a treaty) A question whose purpose is to express aversion and unlikelihood. (except for those you made a treaty with at the Masjid al-Haram) It is said that Quraysh is meant. It is said that it is the tribes of Banu Bakr.

Jalalayn:

(How could the mushrikun possibly have a treaty) when they reject Allah and His Messenger and are treacherous?

[As-Sawi says that this indicates amazement which conveys denial. They reject them and so will betray them. It is intensified by the fact that, in fact, they had indeed broken the treaty.]

(except for those you made a treaty with at the Masjid al-Haram) Referring to the Treaty of Hudaybiyya. They are the Quraysh who were exempted before. (As long as they are straight with you, be straight with them) i.e. as long as they carry out the treaty and do not break it, you should fulfill it. The ma is conditional and not adverbial. (Allah loves those who have taqwa) The Prophet was straight in his treaty with them until they broke it by helping the Banu Bakr against Khuza'a.

8 How indeed! For if they get the upper hand over you,

they will respect neither kinship nor treaty.

They please you with their mouths

but their hearts belie their words.

Most of them are deviators.

Ibn Juzayy:

(how?) To stress and reinforce the first "how" in the previous ayat. The verb after it is elided since it is known. It implies: How can they have a treaty? (they will not respect) i.e. will not pay any attention to (kinship or treaty) Il means kinship, although it is also said to mean alliance. Dhimma means treaty.

(Most of them are deviators) Excluding the one who has faith.

Jalalayn:

( if they get the upper hand over you) meaning if they defeat you. (they will not respect either kinship or treaty) Rather they will harm you as much as they can. (They please you with their mouths) with their fine words. (belie) refuse to fulfill it. (Most of them are deviators) breaking the treaty.

9 They have sold Allah's Signs for a paltry price,

and they have barred access to His Way.

What they have done is truly evil.

Jalalayn:

(they have sold Allah's Signs) The Qur'an (for a paltry price) i.e. they have ceased to follow His Signs because of their appetites and desires.

[As-Sawi: Exchanging the signs of Allah for ephemeral goods and transient appetites.]

(they have barred access to His way) His deen.

[As-Sawi: They have prevented people from following Islam and belief.

(What they have done is truly evil ) by their misguidance and belief and misguiding others.]

10 They respect neither kinship nor treaty

where a mumin is concerned.

They are the people who overstep the limits.

11 But if they make tawba and establish salat and pay zakat,

they are your brothers in the deen.

We make the Signs clear for people who have knowledge.

Jalalayn:

(for a people who have knowledge) who reflect.

[As-Sawi: i.e. those who are admonished and then believe. Knowledge is explained as reflection because what is meant is to obtain knowledge with obedience to Allah, and not just knowledge itself.]

12 If they break their oaths after making their treaty

and defame your deen,

then fight the leaders of kufr –

their oaths mean nothing –

so that hopefully they will stop.

Ibn Juzayy:

(the leaders of kufr) i.e. the leaders of its people. It is said that they were Abu Jahl, Umayya ibn Khalaf, 'Utba ibn Rabi'a, Abu Sufyan ibn Harb and Suhayl ibn 'Amr. At-Tabari related that, but that is weak because most of those men had already died before this sura was revealed. The best view is that it is general.

(their oaths mean nothing) i.e. do not fulfill the oaths they make. It is also recited with a kasra on the hamza, i.e. iman (no belief). (Perhaps they will stop) [i.e. disbelief].

Jalalayn:

(break their oaths) meaning their treaties (defame your deen) criticise it.. (their oaths) treaties. (Hopefully they will stop) from rejection.

[As-Sawi said that the root of nakatha (break) is to undo something. It is used metaphorically for a breach of promise. It is to turn from a thing that is desired to something else. The meaning is that they will display the evil which is inside themselves.]

as-Suyuti:

(If they break their oaths...) This ayat is used as a proof by those who say that if a dhimmi attacks Islam or the Qur'an or mentions the Prophet in a bad manner, he is killed whether he has broken a treaty or not. Those who say that his repentance is accepted use as a proof, "hopefully they will stop."

13 Will you not fight a people

who have broken their oaths

and resolved to expel the Messenger,

and who initiated hostilities against you in the first place?

Is it them you fear?

Allah has more right to your fear if you are muminun.

Ibn Juzayy:

(who resolved to expel the Messenger) it is said that this means to expel him from Madina when they fought him in the Battle of Ditch and at Uhud. It is said that it means his expulsion from Makka which they planned at the Dar an-Nadwa. Then he left by himself. (and who initiated hostilities against you in the first place) i.e. by their harming the Prophet and the Muslims in Makka.

Jalalayn:

(Will you not?) for encouragement (broken their oaths) violated their treaties. (and who initiated hostilities against you ) the fighting. (in the first place) Since they fought Khuza'a, your allies, with the Banu Bakr, so what is there to prevent you from fighting them?

[As-Sawi: By assisting them with weapons.]

Ibn Kathir: What is meant is the Day of Badr when they went out to help others. It is also said that what is meant is their breaking the treaty by fighting with their allies, the Banu Bakr.

(Allah has more right to your fear) when you do not fight them.

14 Fight them!

Allah will punish them at your hands,

and disgrace them

and help you against them,

and heal the hearts of those who have iman.

Ibn Juzayy:

(Allah will punish them at your hands) He means killing and capture. That is a promise of victory for the Muslims. (the hearts of those who have iman) It is said that it refers to Khuza'a. It is better to take it generally.

Jalalayn:

(Fight them!)

[Ibn Kathir: A general injunction to all the believers.]

(Allah will punish them) by killing them (and disgrace them) by abasing them through capture and compulsion. (and heal the breasts of those who have imam) of what was done to them. They were the Banu Khuza'a.

15 He will remove the rage from their hearts.

Allah turns to anyone He wills.

Allah is All-Knowing, All-Wise.

Ibn Juzayy:

(Allah turns) Allah will turn to some of those unbelievers and so that they become Muslims.

Jalalayn:

(the rage) their distress (Allah turns) by making them turn to Islam, as was the case with Abu Sufyan.

16 Or did you suppose that you would be left

without Allah knowing those of you who have done jihad

and who have not taken anyone as their intimate friends

besides Allah and His Messenger and the muminun?

Allah is aware of what you do.

Ibn Juzayy:

(Or did you suppose) The meaning of this ayat is that Allah would not leave you without a testing which will make the good and the bad evident.

(Allah knowing) i.e. He knows that is obligatory so that the proof will be established. (intimate friend (walija)) particular friend, retinue.

Jalalayn:

(Or did you suppose that you would be left)

[As-Sawi: without having to fight.]

(those of you who have done jihad) with sincerity. (and have not taken anyone as their intimate friends besides Allah and His Messenger and the muminun?) without showing those who are sincere.

[ As-Sawi:Wulûj means entry. To show those who are sincere, and who have only love of Allah, His Messenger and the believers in their hearts.]

17 It is not for the mushrikun to frequent the mosques of Allah,

bearing witness against themselves of their kufr.

They are the ones whose actions will come to nothing.

They will be in the Fire timelessly, for ever.

Ibn Juzayy:

(It is not for the mushrikun to frequent the mosques of Allah) i.e. they do not have either the right or the duty to do so. They inhabit them through forceful occupation and injustice. If "mosques" is read in the plural, all mosques are meant. If it is read as one, the Masjid al-Haram is meant. (bearing witness against themselves of their kufr) i.e. their states and words confirm their disbelief. It is said that it refers to what they used to say in the talbiya, "You have no partner except the partner who is Yours."

Jalalayn:

(It is not for the mushrikun to frequent the mosques of Allah) "mosques" is read in both the plural and the singular. They are not to enter them and stay there. (bearing witness against themselves of their kufr)

[As-Sawi: What is meant is their prostrating to idols because the idolaters of Quraysh used to set up their idols outside the the Sacred House and then they would do tawaf of the House naked. Every time they did a tawaf, they would prostrate to the idols.]

(their action swill come to nothing) They are of no account because their lack the necessary precondition of faith.

as-Suyuti:

This and the following ayat indicate that the actions of a rejector have no reward

18 The mosques of Allah should only be frequented

by those who have iman in Allah and the Last Day

and establish salat and pay zakat,

and fear no one but Allah.

They are the ones most likely to be guided.

as-Sawi

(The mosques of Allah should only be frequented) It is plural in all readings. "To frequent them" means by building them, praying in them, etc (and establish salat) the prayer.

{Ibn Kathir: Ibn 'Abbas said, "Anyone who hears the call to prayer and does not respond to it and does not go to the mosque and pray, has no prayer and has rebelled against Allah and His Messenger."]

(They are the ones most likely to be guided) i.e. that they may be gathered in his company on the Day of Rising.

19 Do you make the giving of water to the pilgrims

and looking after the Masjid al-Haram

the same as having iman in Allah and the Last Day

and doing jihad in the Way of Allah?

They are not equal in the sight of Allah.

Allah does not guide wrongdoing people.

Ibn Juzayy:

(Do you make giving water to the pilgrims) The reason accompanying the revealtion of the ayat was that some of Quraysh boasted of giving water to pilgrims and looking after the Masjid al-Haram. Allah made it clear that jihad is better than that and the ayat was sent down about 'Ali ibn Abi Talib, while al-'Abbas ibn 'Abdu'l-Muttalib and Talha ibn Umayya were proud. Talha said, "I am the master of the House and I have its keys." Al-'Abbas said, "I am in charge of giving water." ÔAli said, "I became Muslim before other people and strove with the Messenger of Allah."

Jalalayn:

(they are not equal in the sight of Allah) not equal in excellence.

[As-Sawi: because the excellence of giving water and looking after the House is only in this world.]

(Allah does not guide wrongdoing people) The unbelievers. It was sent down to refute the one who said that : al-'Abbas and others.

20 Those who have iman and make hijra

and do jihad in the Way of Allah

with their wealth and themselves

have a higher rank with Allah.

They are the ones who are v