Surah at-Taubah (Repentance ) 9 : 112
1. Lessons/Guidance/Reflections/Gems[ edit ]
The first of these qualities is that they “turn to God in repentance.” They appeal to Him for forgiveness, regretting any slip they may make and resolving to turn to Him and follow His guidance in their future days. They will not revert to sin. They will endeavour to do only good actions in order to make their repentance a reality. It is then a means of purging themselves of the effects of temptation and of mending their ways so that they can earn God’s acceptance.
“Who worship and praise Him.” They submit and dedicate their worship to Him alone, acknowledging that He is God, the only Lord. This is a basic quality of theirs which is manifested by their worship, and also by their dedicating all their actions and statements to the pursuit of God’s pleasure. Their worship, then, is meant as a practical confirmation of their belief in God’s oneness. They praise God acknowledging His grace which He bestows on them. They praise Him continuously, in times of happiness and in times of adversity. When they are happy they praise God for His blessings, and when they go through difficult times they praise Him because they know that the difficulty is a test which they need to pass. They realize that God will show them His mercy when they prove their metal by going through the test with their faith unshaken. True praise is not that expressed only in times of ease and happiness. It is the praise genuinely expressed in times of adversity, recognizing that God, the Just and Merciful, would not put a believer through a trial unless it is eventually for his own good. A believer may not know that at the time, but God certainly knows it.
“Who contemplate [God and His creation.]” The meaning of the Arabic term which is translated here in this fashion is not readily apparent. There are several interpretations of what it means.
Some people suggest that it refers to those who leave their homes to support God’s cause, while others suggest that it refers to those who strive hard for its triumph. Other scholars suggest that it refers to those who travel in pursuit of knowledge, and still others say that it refers to people who fast. We feel that the interpretation we have chosen is closer to its meaning. It is in reference to such a quality that God says elsewhere in the Qur’ān: “In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: ‘Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.’” (3: 190-191) The quality of contemplation and reflection is better suited to the context here. With repentance, worship and praising of God comes the quality of reflecting on God and His dominion which will inevitably lead to turning to Him, acknowledging His wisdom manifested in all His creation. The contemplation and reflection are not meant for their own sake or for gaining more knowledge of the world around us, but they should be made the basis on which human society is built.
“Who bow down and prostrate themselves.” They attend to their prayers which becomes an essential part of their life. Praying is thus made one of their distinctive characteristics.
“Who enjoin the doing of what is right and forbid the doing of what is wrong.” When a Muslim community that conducts its life in accordance with God’s law is established, making clear that it submits to God and no one else, then the quality of enjoining the doing of what is right and forbidding what is wrong is seen to be fully operative within this community. It addresses any errors of implementation of, or deviation from, the code of living God has revealed. But when there is no Islamic community which gives supremacy to the implementation of God’s law, then this quality of enjoining what is right should be addressed totally to the most important thing, which is acceptance of God’s oneness, submission to His authority and the establishment of a truly Islamic community.
Similarly, the forbidding of what is wrong should also address the greatest wrong, namely, submission to authorities other than God’s through enforcing laws that are at variance with His law. Those who responded to the Prophet Muĥammad (peace be upon him) and believed in his message, migrated, and strove to establish the Muslim state that implements God’s law and a Muslim community that is governed on its basis. When this was achieved, they continued to enjoin what is right and forbid what is wrong, addressing matters that related to the details of worship or violation of the Islamic code of living. They never spent any time addressing these details before the establishment of the Islamic state and its Muslim community, because these details only arose as a later and practical development. The concept of doing what is right and forbidding what is wrong must be understood in the light of reality. No matter of detail, whether right or wrong, need be addressed before the basic and essential one is completed, as happened when the first Islamic community came into being.
“And keep within the limits set out by God.” That is to say, they make sure of the implementation of God’s law in their own life and in the life of the community, and they resist anyone who tries to forestall it. Like the previous one, this quality can only work in a Muslim community governed by God’s law in all its affairs. By definition, such a community acknowledges God’s sovereignty as the only God, Lord and Legislator, and rejects any authority which seeks to implement laws that are not revealed by God. Efforts must concentrate first of all on the establishment of such a community. Only when it comes into being, will those who “keep within the limits set out by God” have their rightful place in it, as happened in the first Islamic community.
Such is the Islamic community with whom God has made this deal, and such are its distinctive qualities: repentance brings a human being back to God’s way, stops him from committing sin and motivates him to do what is right; worship maintains a close relationship with God and sets the winning of His pleasure as people’s aim; praising God in times of happiness and in adversity is a manifestation of total submission to Him alone and complete trust in His justice and wisdom; reflecting on God’s attributes and the signs that indicate His wisdom and perfection of creation; enjoining what is right and forbidding what is wrong to expand people’s role so as to ensure that the whole community is set on the right course; and keeping within the limits set out by God to ensure their implementation and to prevent any violation.
Such is the believing community which is bound by a deal with God which guarantees heaven in return for their lives and property which they sell to God. It thus implements a rule that has been in force since the start of the divine faith, and the revelation of God’s first message to mankind. The deal means fighting for God’s cause with the aim of making His word supreme, killing those who stand in opposition to God’s message or falling as martyrs in the continuing battle between the truth and falsehood, Islam and jāhiliyyah, God’s law and tyranny, divine guidance and error.
Life is not all play, or all enjoyment and eating as animals eat. Nor is it cheap, humble safety and comfort. True living means doing what is necessary in support of the truth, striving for the cause of goodness, the achievement of victory for God’s cause or sacrificing one’s life for that, and then earning God’s pleasure and admittance into heaven. This is the true life which the believers are called upon to seek: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life.” (8: 24)
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
This Surah comprises three discourses. The first discourse (v. 1-37) was revealed in Dhul-Qa’adah 9 A.H. or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Hajj the Prophet dispatched Ali to follow Abu Bakr who had already left for Makkah as leader of the Pilgrims to the Ka’bah. He instructed Ali to deliver the discourse before the representatives of the different clans of Arabia so as to inform them of the new policy towards the polytheists.
The second discourse (v. 38-72) was sent down in Rajab 9 A.H. or a little before this when the Prophet was engaged in making preparations for the Campaign of Tabuk. In this discourse the Believers were urged to take active part in Jihad.
The third discourse (v. 73-129) was revealed on his return from the Campaign of Tabuk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Prophet into the Surah in accordance with inspiration from God. But this caused no interruption in its continuity because they dealt with the same subject and formed part of the same series of events. This discourse warns the hypocrites of their evil deeds and rebukes those Believers who had stayed behind in the Campaign of Tabuk. Then after taking them to task, God pardons those true Believers who had not taken part in the Jihad in the Way of God for one reason or the other.
8. Reasons for Revelation[ edit ]
The series of events that have been discussed in this Surah took place after the Peace Treaty of Hudaibiyah. By that time one-third of Arabia had come under the sway of Islam which had established itself as a powerful well organised and civilized Islamic State. There were two important events that followed - the first was the Conquest of Arabia. The Prophet was able to send missions among different clans for the propagation of Islam. The result was that during the short period of two years it became such a great power that it made the old order of ignorance feel helpless before it. So much so that the zealous elements from among the Quraysh were so exasperated that they broke the Treaty in order to encounter Islam in a decisive combat. But the Prophet took prompt action after the breach so as not to allow them any opportunity to gather enough force for this. He made a sudden invasion on Makkah in the month of Ramadan in 8 A.H. and conquered it. Though this conquest broke the backbone of the order of ignorance it made still another attack on Islam in the battlefield of Hunain which proved to be its death-knell. The clans of Hawazin, Thaqif, Naur Jushm and others gathered their entire forces in the battlefield in order to crush the reformative Revolution but they utterly failed in their evil designs. The defeat of ‘ignorance’ at Hunain paved the way for making the whole of Arabia ‘The Abode of Islam’ (Dar-ul-Islam). The result was that hardly a year had passed after the Battle of Hunain when the major portion of Arabia came within the fold of Islam and only a few upholders of the old order remained scattered over some corners of the country.
The second event that contributed towards making Islam a formidable power was the Campaign of Tabuk which was necessitated by the provocative activities of the Christians living within or near the boundaries of the Roman Empire to the north of Arabia. Accordingly the Prophet with an army of thirty thousand marched boldly towards the Roman Empire but the Romans evaded the encounter. The result was that the power of the Prophet and Islam increased manifold and deputations from all corners of Arabia began to wait upon him on his return from Tabuk in order to offer their allegiance to Islam and obedience to him. The Qur’an has described this triumph in Surah 110: an-Nasr (Victory) “When the victory of God has come and the conquest, And you see the people entering into the religion of God in multitudes…”
Campaign to Tabuk
The Campaign to Tabuk was the result of conflict with the Roman Empire that had started even before the conquest of Makkah. One of the missions sent after the Treaty of Hudaibiyah to different parts of Arabia visited the clans which lived in the northern areas adjacent to Syria. The majority of these people were Christians who were under the influence of the Roman Empire. Contrary to all the principles of the commonly accepted international law they killed fifteen members of the delegation near a place known as Zat-u-Talah. Only Ka’ab bin Umair Ghifari, the head of the delegation, succeeded in escaping and reporting the sad incident. Besides this Shurahbil bin Amr, the Christian governor of Busra who was directly under the Roman Caesar had also put to death Haritli bin Umair the ambassador of the Prophet who had been sent to him on a similar mission.
These events convinced the Prophet that a strong action should be taken in order to make the territory adjacent to the Roman Empire safe and secure for the Muslims. Accordingly in the month of Jamadi-ul-Ula 8 A.H. he sent an army of three thousand towards the Syrian border. When this army reached near Ma’an the Muslims learnt that Shurahbil was marching with an army of one hundred thousand to fight-with them and that the Caesar who himself was at Hims had sent another army consisting of one hundred thousand soldiers under his brother Theodore. But in spite of such fearful news the brave small band of the Muslims marched on fearlessly and encountered the big army of Shurahbil at M’utah. The result of the encounter, in which the Muslims were fighting against fearful odds (the ratio of the two armies was 1:33) as very favourable for the enemy utterly failed to defeat them. This proved very helpful for the propagation of Islam. As a result those Arabs who were living in a state of semi-independence in Syria and near Syria and the clans of Najd near Iraq who were under the influence of the Persian Empire turned towards Islam and embraced it in thousands. For example the people of Bani Sulaim (whose chief was Abbas bin Mirdas Sulaimi) Ashja’a Ghatafan Zubyan Fazarah etc. came into the fold of Islam at the same time. Above all Farvah bin ‘Amral Juzami who was the commander of the Arab armies of the Roman Empire embraced Islam during that time and underwent the trial of his Faith in a way that filled the whole territory with wonder. When the Caesar came to know that Farvah had embraced Islam he ordered that he should be arrested and brought to his court. Then the Caesar said to him, ‘You will have to choose between one of two options; either give up your Islam and win your liberty and your former rank, or remain a Muslim and face death.’ He calmly chose Islam and sacrificed his life in the way of the Truth.
No wonder that such events as these made the Caesar realise the nature of the danger that was threatening his Empire from Arabia. Accordingly in 9 A.H. he began to make military preparations to avenge the insult he had suffered at M’utah. The Ghassanid and other Arab chiefs also began to muster armies under him. When the Prophet who always kept himself well-informed even of the minutest things that could affect the Islamic Movement favourably or adversely came to know of these preparations he at once understood their meaning. Therefore without the least hesitation he decided to fight against the great power of the Caesar. He knew that the show of the slightest weakness would result in the utter failure of the Movement which was facing three great dangers at that time. First the dying power of ‘ignorance’ that had almost been crushed in the battlefield of Hunain might revive again. Secondly the Hypocrites of Madinah who were always on the look-out for such an opportunity might make full use of this to do the greatest possible harm to it. For they had already made preparations for this and had through a monk called Abu Amir, sent secret messages of their evil designs to the Christian king of Ghassan and the Caesar himself. Besides this, they had also built a mosque near Madinah for holding secret meetings for this purpose. The third danger was of an attack by the Caesar himself, who had already defeated Persia, the other great power of that period, and filled with awe the adjacent territories. It is obvious that if all these three elements had been given an opportunity of taking a concerted action against the Muslims, Islam would have lost the fight it had almost won. That is why in this case the Prophet made an open declaration for making preparations for the Campaign against the Roman Empire, which was one of the two greatest empires of the world of that period. The declaration was made though all the apparent circumstances were against such a decision: for there was famine in the country and the long awaited crops were about to ripen: the burning heat of the scorching summer season of Arabia was at its height and there was not enough money for preparations in general, and for equipment and conveyance in particular. But in spite of these handicaps, when the Messenger of God realised the urgency of the occasion, he took this step which was to decide whether the Mission of the Truth was going to survive or perish. The very fact that he made an open declaration for making preparations for such a campaign to Syria against the Roman Empire showed how important it was, for this was contrary to his previous practice. Usually he took every precaution not to reveal beforehand the direction to which he was going nor the name of the enemy whom he was going to attack; nay, he did not move out of Madinah even in the direction of the campaign.
All the parties in Arabia fully realised the grave consequences of this critical decision. The remnants of the lovers of the old order of ‘ignorance’ were anxiously waiting for the result of the Campaign, for they had pinned all their hopes on the defeat of Islam by the Romans. The ‘hypocrites’ also considered it to be their last chance of crushing the power of Islam by internal rebellion, if the Muslims suffered a defeat in Syria. They had, therefore, made full use of the Mosque built by them for hatching plots and had employed all their devices to render the Campaign a failure. On the other side, the true Believers also realised fully that the fate of the Movement for which they had been exerting their utmost for the last 22 years was now hanging in the balance. If they showed courage on that critical occasion, the doors of the whole outer world would be thrown open for the Movement to spread. But if they showed weakness or cowardice, then all the work they had done in Arabia would end in smoke. That is why these lovers of Islam began to make enthusiastic preparations for the Campaign. Everyone of them tried to surpass the other in making contributions for the provision of equipment for it. Uthman and Abdur Rahman bin awf presented large sums of money for this purpose. Umar contributed half of the earnings of his life and Abu Bakr the entire earnings of his life. The indigent Companions did not lag behind and presented whatever they could earn by the sweat of their labour and the women parted with their ornaments. Thousands of volunteers, who were filled with the desire of sacrificing their lives for Islam, came to the Prophet and requested that arrangements for weapons and conveyance be made for them so that they should join the expedition. Those who could not be provided with these shed tears of sorrow; the scene was so pathetic that it made the Prophet sad because of his inability to arm them. In short, the occasion became the touchstone for discriminating a true believer from a hypocrite. For, to lag behind in the Campaign meant that the very relationship of a person to Islam was doubtful. Accordingly, whenever a person lagged behind during the journey to Tabuk, the Prophet, on being informed, would spontaneously say, “Leave him alone. If there be any good in him, God will again join him with you, and if there be no good in him, then thank God that He relieved you of his evil company.”
In short, the Prophet marched out towards Syria in Rajab A.H. 9, with thirty thousand fighters for the cause of Islam. The conditions in which the expedition was undertaken may be judged from the fact that the number of camels with them was so small that many of them were obliged to walk on foot and to wait for their turns for several had to ride at a time on each camel. To add to this, there was the burning heat of the desert and the acute shortage of water. But they were richly rewarded for their firm resolve and sincere adherence to the cause and for their perseverance in the face of those great difficulties and obstacles.
When they arrived at Tabuk, they learnt that the Caesar and his allies had withdrawn their troops from the frontier and there was no enemy to fight with. Thus they won a moral victory that increased their prestige manifold and, that too, without shedding a drop of blood. As a result of this, the boundaries of the Islamic State were extended right up to the Roman Empire, and the majority of the Arab clans, who were being used by the Caesar against Arabia, became the allies of the Muslims against the Romans. Above all, this moral victory of Tabuk afforded a golden opportunity to the Muslims to strengthen their hold on Arabia before entering into a long conflict with the Romans. For it broke the back of those who had still been expecting that the old order of ‘ignorance’ might revive in the near future, whether they were the open upholders of polytheism (Shirk) or the hypocrites who were hiding their shirk under the clothing of Islam. The majority of such people were compelled by the force of circumstances to enter into the fold of Islam and, at least, make it possible for their descendants to become true Muslims. After this a mere impotent minority of the upholders of the old order was left in the field, but it could not stand in the way of the Islamic Revolution for the perfection of which God had sent His Messenger.
Problems of the Period
If we keep in view the preceding background we can easily find out the problems that were confronting the Community at that time. They were:
- to make the whole of Arabia a perfect ‘Abode of Islam’ (Dar-ul-Islam).
- to extend the influence of Islam to the adjoining countries.
- to crush the mischiefs of the hypocrites.
- to prepare the Muslims for Jihad against the non-Muslim world.
A clear declaration was made that all the treaties with the polytheists were abolished and that the Muslims would be released from the treaty obligations with them after a respite of four months (v. 1-3). This declaration was necessary for uprooting completely the system of life based on Shirk and to make Arabia exclusively the centre of Islam so that it should not in any way interfere with the spirit of Islam nor become an internal danger for it.
A decree was issued that the guardianship of the Ka’bah, which held central position in all the affairs of Arabia should be wrested from the polytheists and placed permanently in the hands of the Believers (v. 12-18) and that all the customs and practices of the shirk of the era of ‘ignorance’ should be forcibly abolished: that the polytheists should not be allowed even to come near the “House” (v. 28). This was to eradicate every trace of Shirk from the “House” that was dedicated exclusively to the worship of God. In order to enable the Muslims to extend the influence of Islam outside Arabia they were enjoined to crush with sword the non-Muslim powers and to force them to accept the sovereignty of the Islamic State. As the great Roman and Persian Empires were the biggest hindrances in the way a conflict with them was inevitable. The object of Jihad was not to coerce them to accept Islam; they were free to accept or not to accept it, but to prevent them from thrusting forcibly their deviations upon others and the coming generations. The Muslims were enjoined to tolerate their misguidance - only to the extent that they might have the freedom to remain misguided if they chose to be so, provided that they paid the tax (Jizyah) (v. 29) as a sign of their subjugation to the Islamic State. The third important problem was to crush the mischiefs of the hypocrites who had hitherto been tolerated in spite of their flagrant crimes. Now that there was practically no pressure upon them from outside the Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly the Prophet set on fire the house of Swailim where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition to Tabuk. Likewise on his return from Tabuk he ordered to pull down and burn the ‘Mosque’ that had been built to serve as a cover for the hypocrites for hatching plots against the true Believers.
In order to prepare the Muslims for Jihad against the whole non-Muslim world it was necessary to cure them even of that slight weakness of faith from which they were still suffering. For there could be no greater internal danger to the Islamic Community than the weakness of faith especially where it was going to engage itself single-handed in a conflict with the whole non-Muslim world. That is why those people who had lagged behind in the Campaign to Tabuk or had shown the least negligence were severely taken to task and were considered as hypocrites if they had no plausible excuse for not fulfilling that obligation. Moreover, a clear declaration was made that in future the sole criterion of a Muslim’s faith shall be the exertions he makes for the uplift of the Word of God and the role he plays in the conflict between Islam and disbelief (Kufr). Therefore, if anyone will show any hesitation in sacrificing his life, money, time and energies, his faith shall not be regarded as genuine (v. 81-96). If the above-mentioned important points are kept in view during the study of this Surah, it will facilitate the understanding of its contents. [Ref: Mawdudi]