• Muslims no more liable to give amnesty to the enemy idolaters

• Except to those who were faithful to the Covenant

• Those who believe in Islam to be pardoned

• Idolaters to be given protection when they seek it

At-Tawbah (Al-Bara’at) Verses 1 – 6

بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ

In the name of God the Beneficent the Merciful

بَرَآءَةٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ

“(This a declaration of) Immunity from God and His Apostle (Muhammad) towards those of the idolaters with whom ye have (mutually) covenanted.” (9:1)

فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ

“So go ye about in the earth for four months, and know ye that ye are not weakening God, and that God bringeth shame unto the infidels.” (9:2)

وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ وَرَسُولُهُۥ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ

“And an Announcement from God and His Apostle unto the people on the day of the great pilgrimage, that God is immune1(from any obligation to) the idolaters, and (so is) His Apostle; therefore if ye repent, better will it be for you, and if ye turn back, then know ye that ye are not weakening God; and announce thou (O’ Our Apostle!) unto those who dis-believe, a painful chastisement.” (9:3)

إِلَّا ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَـٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

“Except those (with whom) ye have entered into a pact, from the Idolaters who thereafter failed not you in aught and have backed not any one against you, then fulfil their pact unto the end of their term; Verily God loveth those who guard themselves (against evil).” (9:4)

فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

“So when the sacred months are past then slay the idolaters wherever ye find them, and seize them and besiege them and lie in wait for them in every ambush, then if they repent and establish prayer, and give the poor-rate, then leave their way free to them; Verily God is the Oft-Forgiving, the Most Merciful.” (9:5)

وَإِنْ أَحَدٌ مِّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ

“And if anyone from the idolaters seeketh protection from thee, grant thou protection to him till he hears the Word of God2, then convey him to his place of safety; This because they are a people who know not.” (9:6)

Commentary

Verse 1

Since this Sura contains curses against infidelity it has not been started with ‘Bismillah’ as ‘Bismillah’ contains the blessings and the mercy of God. According to some traditions of the Holy Prophet, since this Sura has been revealed without ‘Bismillah,’ ‘Bismillah’ should not be recited at its recital. It is also held that the preceding chapter, ‘Anfal’ and this chapter, i.e., ‘Tawbah’ put together is one continuous chapter.

As regards the revelation of the Qur’an to the Holy Prophet and its compilation in the form of a complete book, it is historic fact that the Holy Qur’an was revealed to the Holy Prophet in verses at different times and at different places. As the verses were revealed, the Holy Prophet used to direct the ‘Katib’ or the scripts (writers of the ‘Wahi’ of the revealed matter), to put them in the various relevant places according to the content.

This chapter is known with several names referring to the special features of the matter contained in it. It is called ‘Tawbah’ for the repeated mention of the word in the verse.

There is a very important guiding factor in the revelation of this Sura, and the events which accompanied its conveyance to the people concerned. When the Sura was revealed, the first forty verses were given to Abu Bakr, to go to Mecca and convey them to the people during the season of Hajj. Abu Bakr had left along with a few people and himself at the head of the caravan. After Abu Bakr had left Madina, the Messenger Angel Gabriel appeared to the Holy Prophet saying, that it was the will of the Lord that the matter of the Holy Qur’an should be conveyed either by the Holy Prophet himself or one who is of him, (i.e., of his divinely chosen lineage or identical in the purity of essence and excellence). Immediately as the divine command was received, the Holy Prophet called ‘Ali Ibn Abi Talib and providing him with a camel faster in speed, called ‘Ghuzha’ instructed him to go ahead and overtake Abu Bakr and take away the Verses of this sura from him, proceed to Mecca and read them out to the people. ‘Ali rushed as he was commanded by the Holy Prophet and taking away the matter from Abu Bakr read it out publicly to the assembly of the people.

Some commentators say that the message from God conveyed to the Holy Prophet through Gabriel, contained the name of ‘Ali, saying, that the matter conveyed either by the Holy Prophet or by ‘Ali, who is of him, meaning who is one with the Holy Prophet in the purity and excellence of both body and spirit. This fully agrees with the declaration of the Holy Prophet - ‘I and ‘Ali are of one and the same Light.’

When ‘Ali publicly read out the verses of this Sura, the reply which the people gave well indicates the attribute of the people which fully justified the revelation. The people addressing ‘Ali cried: “O’ ‘Ali! Convey thou this message to thy cousin Muhammad that we have thrown the agreements and treaties behind our backs, and now there is no agreement between him and us excepting smiting with spears and striking with swords.”

This Sura was revealed in 9 A.H., and the infidels were given a respite of four months.

It is to be remembered that neither the revelation of the Holy Qur’an was only for the times in which it was revealed, nor the Holy Prophet was an apostle only for his age. The Holy Prophet was for all times and the Holy Qur’an for all ages until the end of the world, hence its application extends to all men of all ages, and what happened during the time of the Holy Prophet was to serve as a guidance for all time in the future. The events which accompanied the conveyance of this verse to the people have their own meaningful interpretation for people who are endowed with the insight to observe them and draw the correct inference for their guidance. This aspect of the Holy Qur’an is given in the following verse saying:

“This (the Qur’an) is (Only) a statement to the (ordinary) people, and guidance and admonition to the pious.” (3:138).

The events clearly give out the following factors for the guidance of the people:

1. The one to convey the Holy Qur’an could be the Holy Prophet himself or someone who is of him, i.e., of the divinely gifted purity mentioned in 33:33.

2. It is not left even to the Holy Prophet to choose or nominate his deputy in matters of conveying the word of God, but it is the will of the Lord to be executed - and whatever the Holy Prophet does could be nothing but the fulfilment of the Divine will (53:3,53: 4).

3. He who was not deemed by God suitable to convey even a few numbered verses of a chapter of the Holy Qur’an upon a particular subject to a group of people, could never reasonably be the leader of the faith and mankind as a whole in the place of the Holy Prophet.

4. He who could not be a nominee of the Prophet even for any one particular errand could never reasonably and rightfully be the Khalif or the successor of the Holy Prophet to represent him to humanity as a whole.

5. ‘Ali being chosen subsequent to the despatch of the one before him clearly infers a guidance for the future regarding the comparative position and the status of ‘Ali.

6. It was made doubtlessly clear that ‘Ali alone could rightfully act in the place of the Holy Prophet and that ‘Ali was the one, who was one with the Holy Prophet as of the same Divine Essence or Light.

7. That only those of the Holy Prophet’s family could act in his place and not any one whom the people might choose.

8. The event serves as a clear guidance indicating that the appointment of a deputy to the Holy Prophet did not lie even in the hands of the Prophet at his own independent choice. It was a matter resting exclusively with God’s independent will. This factor has been made known also in 2:30 where, in this matter, even the interference of beings like the Angels, was not tolerated. The appointment of a deputy or successor to the Holy Prophet vests only in God’s independent will and not in the choice of the people.

It is reported that Abu Bakr handed over the verses to ‘Ali and returned to Madina and asked as to why the matter was taken back from him. The Holy Prophet replied, he did it at the command of God, received through the Messenger Angel Gabriel, saying that the Apostolic mission of conveying the Message of God to the people, should either he by himself (i.e. the Holy Prophet) personally or by one who was of him (his blood and flesh identical in purity and excellence - external as well as internal).3

No doubt ‘Ali had also proved himself to be one with the Holy Prophet, when the people, including the prominent companions, had deserted the Holy Prophet and the Muslim ranks and ran away and some of them even disappeared for days together, and when on such occasion Islam, and the Holy Prophet along with all his adherents, would have been wiped out of existence, it was ‘Ali who proved his identity with the Apostle of God and established Islam firmly and saved the lives of the Muslims who formed only a very small community, weak and unprotected at Madina, which could otherwise have been totally annihilated or at least enslaved by the heathens after their terrible and merciless onslaught with the irresistible overwhelming strength. It was about ‘Ali’s services, the Holy Prophet had declared:

‘‘The One Stroke of ‘Ali on the day of Khandaq, is superior to the prayers of both the worlds (i.e., of those in this and the other world beyond death).”

It was ‘Ali who crushed the devilish strength and strongest fortification of every enemy. The world calls only ‘Ali the ‘Fatah Khaybar’ (the Conqueror of Khaybar), ‘Asadullah al-Ghalib’ (i.e., the Ever-Triumphant Lion of God) and none else.

To sit at a safe place during the time of well-established peace, security, prosperity and win any victory by issuing mere commands to the well-equipped forces for any territorial expansion can never sensibly be compared to the lot of establishing the authority or the state for the first time with no proper means to do it, facing the question of the life and death of the faith its founder and its followers as a whole. Even during such advantageous and favourable occasion none of such heroes could do more than running away from the battlefield deserting the Holy Prophet and his faithful comrades.

If mere political or territorial expansion holds any argument for the spiritual or religious excellence of any political hero, then the despots like Yazeed who was doubtlessly the brute in human form, and the others like Abdul Malik also, who achieved a considerable expansion of the Muslim empire, who were what history presents them to us, could be better not only than ‘Ali, but even than the Holy Prophet. Can this ever be true, and correct?

Regarding this chapter and its position in the Qur’an, the correct view is that it is now a separate Sura from its previous one revealed to the Holy Prophet without ‘Bismillah’ as an exception and was arranged after ‘Anfal’ by the order of the Holy Prophet. The reason for not beginning with ‘Bismillah’ has been given by the commentators; all seem to be an after-thought but of them one seems to be reasonable i.e., because it begins with ‘Bara’at’, i.e., uncompromising, severing of relations with the pagans and paganism and the same was the reason for the Divine choice of ‘Ali to represent the Holy Prophet as a person identified with him in all his excellence and character, to announce the first few verses of this Sura dealing with the declaration referred to in it, because ‘Ali was the only person next to the Holy Prophet who had never bowed to any idol nor practised any paganic cult, born in the House of God, brought up in the very bosom of the Holy Prophet, and who followed the Holy Prophet from the beginning, step by step without the least deviation whatsoever, in word, thought or action, which facts the Muslims unanimously agree and in the recognition of which the Muslims use the epithet ‘Karramallahu Wajaho’ - God hath graced his face in not bowing to any one besides Him.

This is the last Sura revealed at Madina in 9 A.H.

The point to be noted here, is the passage being taken away by Abu Bakr and returning to ‘Ali by the command of the Holy Prophet, giving the reason that None should announce the Word of God except myself or the one who is mine and I am his, is a historical fact beyond any doubt or dispute but to minimise the importance or the significance of this occasion some traditionists have repeatedly tried their best in their book of traditions by associating the name of Abu Hurayra also announcing the portion at Mina and Mecca, forgetting that this announcement even if it be true, was not warranted by any command from the Holy Prophet in any manner, as it was done by a definite command, in regard to ‘Ali.

The difference between this Chapter and its previous one is that the previous chapter deals with the circumstances requiring the confirmation and the fulfilment of the treaties with the infidels and this chapter deals mostly with the circumstances regarding the termination of the treaties with the infidels. (A.P.).

Verse 3

The verses of this Sura were read out to the people on the occasion of Hajj. It is called Hajj-e-Akbar not because it fell on a Friday but because that year all the heathens and also a few Muslims had assembled and after that year the heathens were stopped from visiting the Ka’ba, otherwise every Hajj is called Hajj al-Akbar for ‘Umra is called Hajj al-Asghar (the smaller Hajj).

Verse 4

Note the regard for the treaties entered into even with the deadliest of the enemies and the consideration paid to the fulfilment of the terms by the opposite side. It is clear that the Muslims were commanded to fight only those of the enemy who violated the terms of the agreement and not for their disagreement with Islam. The unjust critics of Islam without proper knowledge of the teachings of Islam and the spirit behind each ordinance purposefully just to vilify the Holy Prophet and his teachings, intentionally or unintentionally present a corruption of the facts to obstruct people from getting attracted by the truth.

Verse 5

The fight enjoined here is only against the repeated violation of the treaties by the infidels and the condition to grant amnesty is their repentance for their past conduct and their sincere yielding to God and godliness. This condition was laid against the continuous violation of the treaties by the people and their repeatedly disturbing the public peace and security. The infidels used to attack the Muslims whenever they found an opportunity to do it, and whenever they got overpowered by the Muslims, they prayed for a treaty to which they were never faithful. The only remedy could be this. Besides, only the polytheists of Arabia who had been repeatedly violating the treaties are subject to this injunction and not all the polytheists in the world. Hence nothing would be farther from truth than to say that the Holy Prophet offered Islam on one hand and the sword in the other.

Verse 6

Note the toleration exercised by Islam. It is said that at the proclamation of the verses by ‘Ali Ibn Abi Talib, some people in the assembly asked Ali if they will be killed if they go over to the Holy Prophet and enquire about Islam. In reply to the enquiry, ‘Ali recited this verse.

• 1. Arabic ‘Bara’at’, Severance of Connection - immune.
• 2. This indicates, how particular Islam is about making people hear the Word of God and giving respite to them to ponder over and understand it. The pagans had to be given security to have approach to it, in utter contrast to the other Scriptures. (A.P.).
• 3. See Al-Durr al-Manthur, Baidhavi, Mu’alim at-Tanzil, Tafsir al-Kawashi, Musnad Ahmad Ibn Hambal, Kanz al-‘Ummal, Tirmizi, Nisa’i, Baihiqi etc.