An Introduction to Surat At-Tawbah (Repentance)
Names of the Surah
1- Repentance
It is named so because it enunciates the nature of tawbah (repentance) and mentions the conditions of its acceptance.
2- Bara’ah (Release)
Al-Bara’ narrated: “The last Sura that was revealed was Bara’ah, and
the last verse that was revealed was: “They ask you for a legal verdict,
Say: Allah’s directs (thus) about those who leave no descendants or
ascendants as heirs. (An-Nisa’ 4:176)” (Al-Bukhari)
3- Al-Fadiha (The Exposer)
The Surah exposed the conspiracies and plots of the hypocrites who
used to practise acts of worship with the prophet (peace be upon him).
Omission of Basmalah
Sheikh Ibn ‘Uthaymeen (may Allah have mercy on him) said: “The correct opinion is that there is no basmalah between it (Surat At-Tawbah) and Al-Anfal, because the basmalah is a verse of the Book of Allah and if the Messenger (peace be upon him) did not say to put the basmalah
between the two surahs, they did not put it between them. The Prophet
(peace be upon him) is the one who decided and said: Put the basmalah, and he did not tell them to put the basmalah
between Surat Al-Anfal and Surat At-Tawbah, so they did not write it.
But it remains to be said: if he did not give instructions to this
effect, why is there a separation between it and Surat al-Anfal? Why did
they not make it one surah? We say: Yes, they did not make it one surah
because they were uncertain as to whether it was the same surah as
Al-Anfal or they were two separate surahs, so they said: Let us make a
separation between the two surahs and not write the Basmalah. This is
the correct opinion concerning the absence of the basmalah between Surat Al-Anfal and Surat At-Tawbah.
Is it Makki or Madani?
Surat At-Tawbah was the last surah to be revealed in Madinah. Hence,
it contains final rulings on relations between the Muslim community and
other people. It also includes the classification of the Muslim
community itself, establishing its values together with a full
description and outline of the status of each of its groups or classes.
Period of Revelation
This Surah comprises three discourses:
1- The first was revealed in Dhul-Qi`dah (A.H. 9) or thereabout. As
the importance of the subject of the discourse required its declaration
on the occasion of Hajj the Prophet (peace be upon him) dispatched `Ali
to follow Abu Bakr (may Allah be pleased with them), who had already
left for Makkah as leader of the pilgrims to the Ka`bah.
2- The second discourse was sent down in Rajab (A.H. 9) or a little
before this, when the Prophet was engaged in making preparations for the
Campaign of Tabuk.
3- The third discourse was revealed on his return from the Campaign of Tabuk.
Theme of the Surah
The Surah deals with the problems of peace and war, focusing on the Tabuk Expedition.
Topics of the Surah
1- The Surah deals with the sanctity of treaties and lays down
principles, rules and regulations which must be kept in view before
breaking them, in case the other party does not observe them sincerely.
2- The surah defines the final shape of relations between the Muslim
community and the idolaters in the Arabian Peninsula, highlighting the
practical, historical and ideological bases of these relations.
3- The Surah also deals with the problems of hypocrites and lays down
rules and regulations governing the treatment that should be meted out
to them and points out their distinctive marks from true Muslims.
3- The surah provides a clear definition of the nature of the Islamic
pledge the believers give to God to strive for His cause. It also
defines the nature of this struggle, or jihad, and the duty of the
people of Madinah and the Bedouins living close to them.
4- The Surah mentions the case of those who remained behind and did
not accompany the Prophet (peace be upon him) for Jihad to Tabuk. For
this purpose they have been separated in different categories, that is,
the disabled, the sick, the indigent, the hypocrites, the believers who
realized their guilt and punished themselves before the return of the
Prophet from Tabuk and those who confessed their error. Their cases have
been dealt with in accordance with the nature and extent of their
offense.
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Sources:
Sayyed Abu A`la Maududi’s Tafhim Al-Qur’an.
Sayyid Qutb’s Fi Zhilal Al-Qur’an.
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