MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

By

Dr.Israr Ahmad

Surah At-Tawbah (9)

سُوْرَةُ التَّوْبَةِ

Introductory Remarks

Surah At-Tawbah comprises several distinct sermons, each revealed in a specific context. A precise understanding of the background and period of revelation for each sermon is indispensable for accurately explaining and interpreting the relevant ayāt. Unfortunately, those who neglected thorough research and caution in interpreting this surah not only fell prey to misconceptions themselves but also became a source of doubt and confusion for others. In this regard, Surah At-Tawbah is the most intricate surah of the Quran, requiring meticulous research and profound contemplation for its proper comprehension.

Surah At-Tawbah and the Two Dimensions 

of the ProphetﷺMission

Before the advent of Muhammad ﷺ, the Messenger of Allah, every prophet was sent to a specific region and nation. However, the Prophet ﷺ  was sent not only as a messenger to his own people, the descendants of Ismā`īl, but also as a universal messenger to all of humanity until the Day of Judgment. This unparalleled distinction, exclusive to him among all the prophets and messengers عليهم السلام, comprises two missions: a specific mission to his immediate community and a universal mission to all humankind.

This duality in the Prophet ﷺ’s mission is beautifully mirrored in the structure of Surah At-Tawbah, which is divided into two main segments. One segment relates to the specific aspect of his mission, while the second pertains to its universal scope. To fully comprehend the themes and messages of these sections, it is imperative to first understand the philosophy underlying these two dimensions of the Prophet ﷺ’s mission.

The Specific Mission of the Prophet ﷺ:

 The specific prophethood of Muhammad ﷺ  was directed toward the polytheists of Arabia or the descendants of Ismā`īl. Being a member of this community, the Prophet ﷺ  conveyed Allah’s message to them in their own language, while living among them. He fulfilled his mission with utmost clarity and diligence, leaving no room for doubt or excuse, thereby completing the conclusive proof (itmām al-hujjah) against them.

Following this, Allah’s eternal law was implemented upon the polytheists of Arabia. As per this law, when a messenger conclusively establishes the truth of his message to a nation, and the nation persists in rejecting it, a decisive punishment—annihilation—is decreed. However, in the case of the polytheists of Arabia, this punishment unfolded in a distinct manner, tailored to the circumstances of the time. The first phase of this punishment materialized during the Battle of Badr, where a small, under-equipped group of Muslims inflicted a resounding and humiliating defeat upon the polytheists of Makkah. The second and final phase was realized in the 9th year of hijrah, as mentioned at the beginning of this surah. As a fulfillment of his specific mission, the Prophet ﷺ established the supremacy of Islam across the Arabian Peninsula. Within his blessed lifetime, the practical implementation of Islam emerged in all its brilliance, marking the complete establishment of the Deen in this region.

The Universal Mission of the Prophet ﷺ:

The universal prophethood of the Prophet ﷺ  extends to all of humanity until the Day of Judgment. The formal initiation of this mission began following the Treaty of Hudaybiyyah (6 AH). Before this treaty, the Prophet ﷺ  focused exclusively on the Arabian Peninsula, dedicating all his efforts and resources to establishing the dominance of Islam within the region. He did not send emissaries or preachers beyond Arabia during this period.

With the achievement of a significant milestone—the Quraysh recognizing him as an equal party through the Treaty of Hudaybiyyah, described in the opening ayah of Surah Al-Fath as a “clear victory”—the Prophet ﷺ embarked on his universal mission. He began by sending letters to rulers and leaders outside Arabia, inviting them to embrace Islam.

The recipients of these letters included the Byzantine Emperor (Heraclius), the Persian King (Kisra), the King of Egypt (Muqawwqis), and the Negus (Najashi) of Abyssinia. It is noteworthy that this Najashi was the successor to the Christian ruler who had accepted Islam during the migration to Abyssinia and whose funeral prayer in absentia was personally led by the Prophet ﷺ. [Note: These letters have been rediscovered in recent times, preserved in their original form.] The dispatch of these letters set into motion a series of pivotal events, including the initial confrontations between the Muslims and the Byzantine Empire. These conflicts culminated in the Battle of Mu`tah and the expedition of Tabūk, both of which occurred during the Prophet ﷺ’s lifetime.

All these events are intrinsically tied to the Prophet ﷺ’s universal mission, which began within his blessed life. In his Farewell Sermon (Khutbah Hajjat-ul-Widā`), the Prophet ﷺ  explicitly entrusted this mission to every member of his ummah. From that moment onward, it became the duty of every Muslim—every individual who believes in the Prophet ﷺ —to engage in the propagation of Islam and strive for the establishment of the Deen, a responsibility that endures until the end of time.

Themes

Based on its themes and subjects, this surah is divided into two parts, the details of which are as follows:

Part One

This part encompasses the first five sections of the surah and relates to the concluding phase of the Prophet ﷺ’s specific mission. While these five sections can be further divided into three parts based on the arrangement of the ayāt, thematically, they are best understood as comprising two distinct sermons. A brief introduction to each sermon is provided below.

The First Sermon: The first sermon spans the second and third sections of the surah and was revealed before the conquest of Makkah (8 AH). Its purpose was to encourage the Muslims to prepare for this pivotal event. The campaign against Makkah was an exceptionally sensitive and delicate matter. Many of the Muhājirūn shared close familial ties with the polytheists of Makkah, as they belonged to the same clans and tribes. Several of them still had family members, including spouses and children, residing in the city. Besides, among those remaining in Makkah were impoverished and vulnerable Muslims who had been unable to migrate and were effectively trapped within the city. This raised a pressing concern: What would become of these individuals if war broke out? Would innocent lives inevitably be caught in the crossfire?

Moreover, the perceived prestige of the Quraysh as custodians of the Ka`bah and caretakers of the pilgrims further fueled doubts among some Muslims. While sincere but naive believers voiced such concerns out of genuine apprehension, hypocrites (munāfiqūn) exploited the situation to sow discord and spread misgivings. It is essential to keep this context in mind while studying the relevant ayāt.

The Second Sermon: The second sermon spans the first, fourth, and fifth sections of the surah and was revealed after Zul-Qa`dah, 9 AH. Due to the special significance of its subject matter, six ayāt from this sermon have been placed at the very beginning of the surah. These are the ayāt which the Prophet ﷺ  instructed `Ali رضي الله عنه  to publicly proclaim during the pilgrimage.

In the 9th year of Hijrah, the Prophet ﷺ  did not personally perform hajj. Instead, he appointed Abu Bakr As-Siddiq رضي الله عنه  as the leader of the hajj caravan, which departed in Zul-Qa`dah of that year. After the caravan had set out, these ayāt were revealed. Consequently, the Prophet ﷺ  sent `Ali رضي الله عنه  to follow the caravan to Makkah and deliver a public proclamation of these ayāt during the hajj.

This pilgrimage included the participation of the polytheists of Makkah. At the gathering, `Ali رضي الله عنه  recited these ayāt as a formal declaration. Through them, all treaties with the polytheists were annulled, and it was explicitly announced that no polytheist would be allowed to perform hajj in the future. Furthermore, the polytheists of Arabia were granted a four-month grace period during which they had the opportunity to embrace Islam; failing to do so, they would face collective execution.

Since these ayāt are among the most severe in the Quran, it is essential to thoroughly understand their context. The commands contained within them represent the equivalent of the punishment of annihilation that befell the people of Nūh, Hūd, Sālih, Shu`ayb, Lūt عليهم السلام, and the Pharaoh’s followers. These punishments were enacted under Allah’s immutable law, previously discussed under the heading “The Specific Mission of the Prophet ﷺ.” Under this Divine law, the polytheists of Makkah had now become deserving of total destruction because the Prophet ﷺ  had conveyed Allah’s message to them in their own language, conclusively establishing the truth. Moreover, the grace period granted to them by Allah had also expired. The first phase of this annihilation took place at the Battle of Badr. Now, in its second and final phase, they were issued an ultimatum: they had four months to reconsider their position. Within this time, they could embrace Islam, or they would face execution. This command implicitly provided them with the option to leave the Arabian Peninsula if they chose, but they could no longer reside within it as polytheists. The time had arrived for the Arabian Peninsula to be completely purified of shirk and for the full splendor of the culmination of the Prophet ﷺ’s specific mission to manifest.

Clarification of a Confusion:

A confusion may arise due to the present arrangement of the ayāt in the surah, which differs from the chronological order of the sermons. The sermon revealed earlier (in 8 AH) begins in the second section, whereas the ayāt revealed later (in 9 AH) have been placed at the very beginning of the surah. Moreover, this second sermon is further divided in terms of the placement of its ayāt: its first six ayāt are included in the first section, while the remaining ayāt are located in the fourth and fifth sections.

This intricacy in the arrangement of the ayāt reflects a distinctive stylistic feature of the Quran, where a matter of paramount significance is presented first as a headline, deviating from the logical or chronological sequence of the discussion. A notable example of this approach is found in the opening of Surah Al-Anfāl. Among the topics addressed in the surah is the issue of spoils of war. While the detailed discussion on this subject is reserved for later ayāt, its foundational principle is emphasized in the very first ayah due to its critical and sensitive nature. Similarly, this surah begins by highlighting an issue of great significance, with its detailed explanation deferred to the fourth and fifth sections.

Part Two

The second part of this surah comprises eleven sections, beginning from the sixth and continuing to the end. It pertains to the Prophet ﷺ’s universal mission, with its central theme being the Battle of Tabūk. This battle served as a prelude to the broader international efforts for the establishment of the Deen, signaling the impending expansion of this mission beyond the Arabian Peninsula.

Of these eleven sections, the first four focus on preparing the Muslims mentally for the expedition to Tabūk. Some ayāt were revealed during the journey, others during the Prophet ﷺ’s stay in Tabūk, and a few on the return journey. Additionally, certain ayāt were revealed after their arrival back in Madinah.

Ayāt 1 to 6

 بَرَآءَةٌ مِّنَ اللّٰهِ وَ رَسُوْلِهٖۤ اِلَی الَّذِیْنَ عٰهَدْتُّمْ مِّنَ الْمُشْرِكِیْنَؕ۝۱ فَسِیْحُوْا فِی الْاَرْضِ اَرْبَعَةَ اَشْهُرٍ وَّ اعْلَمُوْۤا اَنَّكُمْ غَیْرُ مُعْجِزِی اللّٰهِ ۙ وَ اَنَّ اللّٰهَ مُخْزِی الْكٰفِرِیْنَ۝۲ وَ اَذَانٌ مِّنَ اللّٰهِ وَ رَسُوْلِهٖۤ اِلَی النَّاسِ یَوْمَ الْحَجِّ الْاَكْبَرِ اَنَّ اللّٰهَ بَرِیْٓءٌ مِّنَ الْمُشْرِكِیْنَ ۙ۬ وَ رَسُوْلُهٗ ؕ فَاِنْ تُبْتُمْ فَهُوَ خَیْرٌ لَّكُمْ ۚ وَ اِنْ تَوَلَّیْتُمْ فَاعْلَمُوْۤا اَنَّكُمْ غَیْرُ مُعْجِزِی اللّٰهِ ؕ وَ بَشِّرِ الَّذِیْنَ كَفَرُوْا بِعَذَابٍ اَلِیْمٍۙ۝۳ اِلَّا الَّذِیْنَ عٰهَدْتُّمْ مِّنَ الْمُشْرِكِیْنَ ثُمَّ لَمْ یَنْقُصُوْكُمْ شَیْـًٔا وَّ لَمْ یُظَاهِرُوْا عَلَیْكُمْ اَحَدًا فَاَتِمُّوْۤا اِلَیْهِمْ عَهْدَهُمْ اِلٰی مُدَّتِهِمْ ؕ اِنَّ اللّٰهَ یُحِبُّ الْمُتَّقِیْنَ۝۴ فَاِذَا انْسَلَخَ الْاَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِیْنَ حَیْثُ وَجَدْتُّمُوْهُمْ وَ خُذُوْهُمْ وَ احْصُرُوْهُمْ وَ اقْعُدُوْا لَهُمْ كُلَّ مَرْصَدٍ ۚ فَاِنْ تَابُوْا وَ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا الزَّكٰوةَ فَخَلُّوْا سَبِیْلَهُمْ ؕ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ۝۵ وَ اِنْ اَحَدٌ مِّنَ الْمُشْرِكِیْنَ اسْتَجَارَكَ فَاَجِرْهُ حَتّٰی یَسْمَعَ كَلٰمَ اللّٰهِ ثُمَّ اَبْلِغْهُ مَاْمَنَهٗ ؕ ذٰلِكَ بِاَنَّهُمْ قَوْمٌ لَّا یَعْلَمُوْنَ۠۝۶

 Ayah 1:

بَرَآءَةٌ مِّنَ اللّٰهِ وَ رَسُوْلِهٖۤ اِلَی الَّذِیْنَ عٰهَدْتُّمْ مِّنَ الْمُشْرِكِیْنَؕ۝۱

˹This is˺ a discharge from all obligations,¹ by Allah and His Messenger, to the polytheists you ˹believers˺ have entered into treaties with.

This is an unequivocal declaration from Allah, annulling all treaties that the Muslims had established with the polytheists. Given the critical importance and sensitive nature of this proclamation, issued in categorical terms, certain conditions and exceptions were attached to it, the details of which are elaborated in the subsequent ayāt.

It is noteworthy that Surah At-Tawbah is the only surah in the Quran that does not begin with “بِسم اللّٰہ الرحمٰن الرحیم” (In the name of Allah, the Most Compassionate, the Most Merciful). According to `Ali رضي اللہ عنه, the reason for this omission is that the surah was revealed as a proclamation of open warfare, announcing general retribution against the polytheists. Therefore, the themes of this surah do not correspond to Allah’s attributes of mercy and compassion.

Ayah 2:

فَسِیْحُوْا فِی الْاَرْضِ اَرْبَعَةَ اَشْهُرٍ

You ˹polytheists˺ may travel freely through the land for four months

You are being granted only a four-month grace period to reside and move freely within the Arabian Peninsula.

وَّ اعْلَمُوْۤا اَنَّكُمْ غَیْرُ مُعْجِزِی اللّٰهِ ۙ وَ اَنَّ اللّٰهَ مُخْزِی الْكٰفِرِیْنَ۝۲

But know that you will have no escape from Allah, and that Allah will disgrace the disbelievers.

Now, the final phase of Allah’s punishment for these polytheists is imminent. This categorical declaration applied specifically to treaties without a fixed term, such as general agreements of friendship or non-aggression pacts. All such treaties were annulled with a four-month prior notice. This was a reasonable approach, consistent with the principle outlined in Surah Al-Anfāl: { فَانۡۢبِذۡ اِلَیۡہِمۡ عَلٰی سَوَآءٍ} (Al-Anfāl 58) “Respond by openly terminating your treaty with them.” In line with this principle, the annulment was declared publicly and communicated to the other party. Furthermore, no immediate action was taken; instead, a four-month grace period was granted.

Ayah 3:

وَ اَذَانٌ مِّنَ اللّٰهِ وَ رَسُوْلِهٖۤ اِلَی النَّاسِ یَوْمَ الْحَجِّ الْاَكْبَرِ

A declaration from Allah and His Messenger ˹is made˺ to all people on the day of the greater pilgrimage

Since `umrah is referred to as al-hajj al-asghar (minor pilgrimage), the term al-hajj al-akbar (the greater pilgrimage) is used here to distinguish hajj from `umrah. The popular belief that al-hajj al-akbar refers to hajj coinciding with a Friday is completely unfounded.

اَنَّ اللّٰهَ بَرِیْٓءٌ مِّنَ الْمُشْرِكِیْنَ ۙ۬ وَ رَسُوْلُهٗ ؕ

That Allah and His Messenger are free of the polytheists.

This proclamation was made during the hajj gathering, where people from all corners of the Arabian Peninsula were present. As a result, it effectively became a public announcement for all Arabs. It clearly declared that Allah and His Messenger ﷺ had disassociated from the polytheists and that no treaties or agreements with them remained valid.

فَاِنْ تُبْتُمْ فَهُوَ خَیْرٌ لَّكُمْ ۚ

So if you ˹pagans˺ repent, it will be better for you.

وَ اِنْ تَوَلَّیْتُمْ فَاعْلَمُوْۤا اَنَّكُمْ غَیْرُ مُعْجِزِی اللّٰهِ ؕ

But if you turn away, then know that you will have no escape from Allah.

وَ بَشِّرِ الَّذِیْنَ كَفَرُوْا بِعَذَابٍ اَلِیْمٍۙ۝۳

And give good news ˹O Prophet˺ to the disbelievers of a painful punishment.

Ayah 4:

اِلَّا الَّذِیْنَ عٰهَدْتُّمْ مِّنَ الْمُشْرِكِیْنَ ثُمَّ لَمْ یَنْقُصُوْكُمْ شَیْـًٔا وَّ لَمْ یُظَاهِرُوْا عَلَیْكُمْ اَحَدًا

As for the polytheists who have honoured every term of their treaty with you and have not supported an enemy against you

Here, an exception is being outlined for time-bound treaties with the polytheists: if they are faithfully honoring the agreements they made with you and adhering to all their terms and conditions:

فَاَتِمُّوْۤا اِلَیْهِمْ عَهْدَهُمْ اِلٰی مُدَّتِهِمْ ؕ

Honour your treaty with them until the end of its term.

If you have a treaty with the polytheists for a specified duration, and they have not breached any of its terms, then fulfill the treaty until its stipulated term concludes. However, once the term expires, it will not be renewed.

اِنَّ اللّٰهَ یُحِبُّ الْمُتَّقِیْنَ۝۴

Surely Allah loves those who are mindful ˹of Him˺.

Ayah 5:

فَاِذَا انْسَلَخَ الْاَشْهُرُ الْحُرُمُ

But once the Sacred Months have passed

The term “sacred months” here refers to the four-month grace period granted to the polytheists. This grace period applied specifically to those with indefinite treaties, while time-bound treaties were to be honored until their stipulated term. Once the period of safety for any group expired, appropriate action would be taken. Thus, when the grace period or the term of safety concludes:

فَاقْتُلُوا الْمُشْرِكِیْنَ حَیْثُ وَجَدْتُّمُوْهُمْ وَ خُذُوْهُمْ وَ احْصُرُوْهُمْ وَ اقْعُدُوْا لَهُمْ كُلَّ مَرْصَدٍ ۚ

Kill the polytheists ˹who violated their treaties˺ wherever you find them, capture them, besiege them, and lie in wait for them on every way.

To fully appreciate the intensity of these ayāt, envision the scene and atmosphere in which they were recited as a public announcement. Each word must have carried immense weight and significance, reverberating powerfully in that moment. Among the attendees were polytheists, for whom this declaration and ultimatum were deeply humiliating and a source of profound disgrace.

When these six ayāt were revealed, the Prophet ﷺ dispatched `Ali رضي الله عنه  after the hajj caravan, instructing him to proclaim the ayāt publicly at the hajj gathering as his representative. This appointment adhered to the Arab custom of the time, where significant announcements on behalf of a prominent figure were traditionally made by a close relative.

Upon reaching the caravan, `Ali رضي الله عنه found it stationed at a resting point. The leader of the caravan, Abu Bakr As-Siddiq رضي الله عنه , greeted him and immediately asked: “Amīr or ma`mūr?” (Have you been sent as the leader or as one under command?) Abu Bakr رضي الله عنه sought to clarify their respective roles. If `Ali رضي الله عنه had been appointed as the leader, Abu Bakr رضي الله عنه would have stepped aside and acted under his command. In response, `Ali رضي الله عنه clarified: “I am ma`mūr (under command). You remain the leader of hajj, but I have been tasked with delivering an important proclamation, consisting of Allah’s ayāt, on behalf of the Messenger of Allah ﷺ.”

This incident exemplifies the exceptional training the Prophet ﷺ  had imparted to his companions رضي الله عنهم, fostering a profound sense of discipline and organization within their ranks. Under his guidance, their collective life was highly structured and unified. Tragically, in stark contrast, today’s Muslims have become one of the most disorganized communities in the world.

فَاِنْ تَابُوْا وَ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا الزَّكٰوةَ فَخَلُّوْا سَبِیْلَهُمْ ؕ اِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ۝۵

But if they repent, perform prayers, and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful.

This means that if they repent from shirk, accept Islam, establish prayer, and commit to giving zakāh, they are no longer subject to any accountability or penalty.

Ayah 6:

 

وَ اِنْ اَحَدٌ مِّنَ الْمُشْرِكِیْنَ اسْتَجَارَكَ فَاَجِرْهُ حَتّٰی یَسْمَعَ كَلٰمَ اللّٰهِ

And if anyone from the polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah

In the Arabian Peninsula, there were undoubtedly many who, until that point, had not seriously engaged with the message of the Prophet ﷺ. Following such a decisive ultimatum, some may have been compelled to reflect and seek a deeper understanding of this message. In this context, the directive is clear: if anyone seeks refuge, he must not only be granted protection but also afforded the opportunity to listen to the Quran’s message in a thorough manner.

Significantly, the Quranic phrase “کلام اللہ” (the Word of Allah) serves as a powerful affirmation, attesting that the Quran is indeed the Divine speech of Allah.

ثُمَّ اَبْلِغْهُ مَاْمَنَهٗ ؕ

Then escort them to a place of safety

This directive emphasizes that such a person should not be coerced into making an immediate decision about accepting Islam. It must never be framed as, “Accept Islam now, or face execution.” Rather, after being given the opportunity to hear the Word of Allah, he should be afforded the time to reflect. Furthermore, steps should be taken to ensure his safe return to his home.

ذٰلِكَ بِاَنَّهُمْ قَوْمٌ لَّا یَعْلَمُوْنَ۠۝۶

For they are a people who have no knowledge.

These individuals remain in a state of heedlessness, having not yet seriously considered or reflected on the essence of this message.

The theme introduced at the beginning of the surah temporarily concludes here and will resume in the fourth section. The forthcoming two sections (the second and third) were revealed before the conquest of Makkah. These ayāt were intended to prepare the Muslims for confrontation with the Quraysh of Makkah.

(To be continued)