(p-350)(Surah At-Tawbah)

Its aim is to oppose those who turned away from what the previous surah called for, which is to follow the caller to Allah in His Oneness and to follow what pleases Him. It also aims to ally with those who turn towards Him. The clearest evidence of this aim is the story of the left behind, for they - due to their confession of having lagged behind the caller without excuse during the Battle of Tabuk, which was likely far from them, may Allah be pleased with them - were abandoned and turned away from in every regard, even in speech. This is the meaning of its being called 'Repentance', and it indicates disavowal because disavowal from them by abandoning them, even in returning the greeting, was the reason for repentance. Thus, it is from the naming of the cause upon the effect. Its being called 'Disavowal' is also clear in what has been mentioned of its aim. Likewise, the term 'Exposing' is appropriate because whoever is exposed is deserving of disavowal from him. The term 'Researching' is used because it is only researched in relation to the state of the detestable. The term 'Scattering' refers to what is repulsive, what causes distress, what is disgraceful, what leads to destruction, what causes displacement, what devastates, and what punishes; for it is only scattered in the state of the enemy, and similarly thereafter. The term 'Displacing' is greatly relevant to this, as indicated in Al-Anfal: "So scatter with it those who follow them" [Al-Anfal: 57]. The surah of punishment is also clear in its aim, as is the term 'Cleansing', for they said: Its meaning is the one that clears from hypocrisy, from the term 'taqashqasha' when it sheds for purity. Its direction is that whoever knows that Allah is free from him and His Messenger and the believers regarding a matter, he is deserving of returning from that matter. I also hold that it is a doubling of the term 'qash', which means gathering; for it has gathered the types of hypocrites and their states. Based on this, the description of Abu Jahl ibn Huthayfah for whoever wanted to marry her: "I fear for you his qashqashah," meaning his following for the taste of matters, taking from the qash which is the seeking of food from here and there, or his stick which is the limit of that. The root of 'qash' and its inverted form 'shaqq' and their doubling 'qashqasha' and 'shaqqaq' revolve around gathering and are accompanied by separation; for nothing gathers except what is separated, and nothing is separated except what is gathered. These two examples have shared meanings except for a little. So the people 'qashqu' means they were reformed and revived after being emaciated by gathering flesh. The man means he ate from here and there and wrapped what he could from what was on the table, which is clear in that. And they 'aqshawu' and 'inqashqu' - when they set out, they startled and passed by quickly - and they have 'inqashqu' when they passed and went hastily to gather what they could of their belongings. The term 'qash' and 'iqshash' means the seeking of food from here and there for gathering it. The term 'qishah' - with a kasrah - refers to a small monkey as if it is gathering what it sees of what is eaten in its mouth, and the small child who is so small that it can hardly stand as if it is gathering itself. Likewise, 'qashqash' refers to a small creature like a beetle, either for gathering itself or for gathering filth. 'Qashqash' as a prince refers to the gathering of what is collected by gatherers. The sound of the skin of the snake is rubbed against each other; for it only occurs when bending and gathering. And 'qash' from the scab means he is free from it, as 'taqashqasha' can be suitable for separation because he has departed from it, and from gathering because healing gathers it all and removes it. It is possible that its hamzah is for removal. The scabs have shed and 'taqashqashat' - when they shed for healing, either from gathering for the gathering of powers for health, or from separation and removal. Likewise, the camel 'taqashqasha' - when it is free from mange. It is said: "He qashqashah them with his words" - when he spoke with ugly words and harmed them, meaning he gathered their concerns upon his hatred or their faults. Likewise, 'qash' means he gathered it with his hand until it fell apart, meaning he peeled it all. Thus, it is suitable for separation and gathering. 'Qash' means he walked with the walk of the emaciated, meaning he staggered, which necessitates haste and bending, so it is suitable for gathering and separation. 'Qash' means he ate from what people throw on the dumps or ate pieces of charity; for that is the utmost in gathering. 'Qash' of the plant means it dried, thus it deserved to be gathered. 'Qash' refers to poor dates like dakhil and similar, for it is gathered in itself. And the large bucket is for the abundance of what it gathers. In the hadith: "Say, O disbelievers, and say, He is Allah, the One, the 'muqashqashatan'," meaning the two that clear from polytheism, for in the hadith: "Recite: (Say, O disbelievers) at your bedtime; for it is disavowal from polytheism." The meaning is that they gather every form of polytheism and hypocrisy, whether subtle or gross, and they remove it. The term 'qashqashah' is narrated with the sound before the roar in the essence of the 'qashqashah' before it thunders with the roar; for the principles of the sound of roaring increase in size, as if it is a gatherer, so likewise what it narrates. The term 'qashqashah' refers to the stick, for it gathers what is intended by it or because its bark is peeled off just as the skin of the snake is peeled off. As for the inverted form, it is said: 'shaqqahu' means he split it, meaning he separated it. Al-Khalil said: The split may sometimes be in one of the two sides not penetrating, and the split cannot be except penetrating. The tooth of the camel has emerged; for it has separated the flesh.

And splitting the stick: he divided it into two, and he separated between the group. And the matter became difficult for him: it became hard, so he separated himself. And the sight of the dying person: he looked at something to which his glance does not return; because it is directed towards one side, separated from the rest of the sides. And the split is one of the splits. And the morning is because it separates the army of darkness. And the gap between the two blades of a woman's device. And the separation, and from it is the splitting of the stick of the Muslims. And the extension of lightning to the middle of the sky without taking a right or left, because it splits the clouds straight as it splits the board and the stick. - With the kasra: the side, because it is separate from the other side. And a name for what you look at, because it is on one side. And a kind from the kinds of jinn, because it is a group of them. And from everything, its half. And it is opened, [and] the wealth between me and you is the split of the hair - and it is opened: two equal halves. And the split - with the kasra: a shard from a board, and from the stick and the garment and others that have been split lengthwise. And the split one: a type of intercourse as if it is on one side. And the split - with the damma and kasra: the distance and the direction intended by the traveler, and the long journey. And all of it is clear in the separation. And the hardship also, because it takes one of the two halves of the soul. And the distant horse is what is between the flanks and the long one, as if its parts have separated, making it long, contrary to what was mentioned in the small child. And the most difficult also: the calf when it becomes strong, as if it has matured from the splitting of the earth by plowing. And everything that is derived in two halves. And the sister, like a ship: the gap between the two mountains that grows grass, because it has separated between the two mountains and has spread its grass between the joined land. And the rain, the wide downpour; because the cloud has split from it. And from the lightning what spreads from the horizon, because it splits the clouds. And pain that takes half of the head and face. And the anemones are well-known; they were named for their redness, likening them to the sister of lightning, so they say. And I believe they were named for the separation of their leaves and their clapping, as if they were split while gathering. And the schism, like a crow: a splitting that affects the joints of animals. And the shaqshaqa - with the kasra: something like the ratha that the camel produces from its mouth when it is agitated, as if it splits its throat and comes out, causing the roar that splits (the closure of its cavity) to make a sound. And from it is the shaqshaqa of the male: it babbles. And the sparrow: it chirps. And he split the words: he brought them out in the best manner. And he split the firewood: he divided each piece into two or more. And the stick split: the matter became divided. And the derivation: taking a part of something and taking in speech and in dispute right and left while leaving the intent; because it splits the directions of meanings. And it is also taking the word from the word, as if it has separated between its parts. And this is my brother and the split of my soul and my sibling, as if it separates his lineage from his lineage or as if it is a split from him. And this surah is the last surah that was revealed; Al-Bukhari narrated in the tafsir and others from his Sahih from Al-Bara' may Allah be pleased with him, who said: The last verse that was revealed: "They ask you for a ruling. Say, Allah rules for you concerning the kinsman." [An-Nisa: 176] And the last surah that was revealed is At-Tawbah.

And when the occasion of its beginning was the call to disavow those from whom one fears betrayal, it was related to the end of Al-Anfal, which clarifies for whom is suitable for leadership, concluded with the comprehensiveness of knowledge in a great limit of appearances. Along with what has preceded in explaining the relevance of the end of Al-A'raf to the beginning of Al-Anfal, Al-Anfal was presented despite its brevity over Al-Bara'ah, despite its length and the ambiguity of its matter to the Companions regarding whether it is an independent surah or part of a surah, as Al-Imran was presented with its brevity over An-Nisa for similar reasons of relevance. Thus, what was mentioned in Al-Bara'ah about disavowal and allegiance serves as an explanation for the end of Al-Anfal. Imam Ahmad narrated in Al-Musnad, and Abu Dawood in Al-Sunan, and Al-Tirmidhi in Al-Jami', and he deemed it good, and Ibn Majah, and Ibn Hibban in his Sahih, and Ishaq ibn Rahawaih, and Abu Ya'la, and Al-Bazzar, and Al-Bayhaqi, and Imam Abu Muhammad Ishaq ibn Ibrahim Al-Basiti, the judge in his Tafsir - with the chain of Al-Tirmidhi and Al-Bayhaqi - and Imam Abu Ja'far Al-Nahhas without a chain: 'From Ibn Abbas, may Allah be pleased with them, he said: I said to Uthman ibn Affan, may Allah be pleased with him: What led you to take Al-Anfal, which is from the Mutashabihat, and Al-Bara'ah, which is from the Mi'in, and you combined them without writing between them a line: 'In the name of Allah, the Most Gracious, the Most Merciful,' and you placed them in the seven long ones? What led you to that?' Uthman, may Allah be pleased with him, said: The Messenger of Allah, blessings and peace be upon him, said: Al-Basiti said: Perhaps a time will come upon him while the surahs of specific numbers are being revealed. So when something was revealed to him, he would call some of those who were writing and say: 'Place these verses in the surah in which such and such is mentioned.' And Al-Anfal was among the first to be revealed in Medina, and Al-Bara'ah was among the last of the Qur'an to be revealed, and its story was similar to its story, so I thought it was part of it. The Messenger of Allah, blessings and peace be upon him, passed away without clarifying to us that it was part of it. Al-Nahhas said: And I forgot to ask him about it, so for that reason, I combined them without writing between them a line: 'In the name of Allah, the Most Gracious, the Most Merciful,' so I placed it in the seven long ones - Ibn Rahawaih added: And they were both called the two companions.' - Ended.

So it clarified that they were ambiguous to him and that he placed them in the long ones due to their relevance to each other on the assumption of them being one surah. He said in Al-Qamus: And the seven long ones - like Surah Al-Baqarah to Al-A'raf, and the seventh is the surah of Yunus or Al-Anfal and Al-Bara'ah together because they are one surah - ended.

And it was said in Al-Kashaf: It is said that Surah Al-Anfal and Surah At-Tawbah are one Surah. Both were revealed concerning fighting. They are considered the seventh of the long Surahs, and they and what follows them are the hundred Surahs. This is an apparent statement because together they are two hundred and six, so they are like one of the long Surahs. The companions of the Messenger of Allah, blessings and peace be upon him, disagreed. Some of them said: Al-Anfal and At-Tawbah are one Surah, and some of them said: They are two Surahs. A gap was left between them for the saying of those who say: They are two Surahs, and the “Bismillah” was left for the saying of those who say: They are one Surah. End of quote.

And from Ubayy ibn Ka'b, may Allah be pleased with him, he said: They only imagined that because in Al-Anfal there is mention of treaties, and in At-Tawbah there is a repudiation of treaties. One of them was placed next to the other. What is meant by the 'Mu’min' here is what is below the hundreds and above the detailed Surahs. Abu Ubaid Al-Harawi said: It was said to it 'Mu’min' because the hundreds were made the beginnings, and what follows them are 'Mu’min'. End of quote.

And the best is that this is in relation to the detailed Surahs from two aspects: The first is that the detailed Surah is the first comprehensive title for the Surahs considering their brevity, and above it are the 'Mu’min', then the hundreds, then the long Surahs. So, the 'Mu’min' is second to it in reality, and it is not second to the hundreds except that we found the beginning with the long Surahs (p-358) from the other side. The second is that when it increased over the detailed Surahs, the division of the Surah from it in two units of prayer is like reading two Surahs from the detailed Surahs. Thus, it was 'Mu’min' for its repetition in the total prayer considering the reading of some of it in each of the two units. Abu Ja'far Al-Nahhas said: Abu Ishaq told me that some of our companions narrated from our companion Muhammad ibn Yazid that he said: It was not written at the beginning of Surah At-Tawbah 'Bismillah ir-Rahman ir-Rahim' because 'Bismillah ir-Rahman ir-Rahim' is the beginning of goodness, and At-Tawbah begins with a warning and a repudiation of treaties. Therefore, it was not written at its beginning 'Bismillah'. And Ibn Abbas, may Allah be pleased with them both, said: I asked Ali, may Allah be pleased with him: Why was 'Bismillah ir-Rahman ir-Rahim' not written here? He said: Because 'Bismillah ir-Rahman ir-Rahim' is a sign of safety. End of quote.

And with this, Imam Abu Al-Qasim Al-Shatibi took in his poem where he said:

And whatever reaches you or you begin At-Tawbah, its revelation by the sword, you are not to begin with.

And it was said in Al-Kashaf: Ibn Uyaynah was asked and he said: The name of Allah is peace and safety, so it is not written in repudiation and warfare. Allah, the Exalted, said: "And do not say to one who gives you a greeting of peace, 'You are not a believer.'" [An-Nisa: 94]

It was said: The Prophet, blessings and peace be upon him, wrote to the people of war: 'Bismillah ir-Rahman ir-Rahim'. He said: That is only an initiation, calling them (p-359) and he did not repudiate them. Do you not see that he says: 'Peace be upon those who follow guidance'? So whoever is called to Allah and responds, and is called to the jizyah and responds, has indeed followed guidance. As for repudiation, it is only the disavowal and the curse. End of quote.

This does not contradict the report of Ibn Abbas about Uthman, may Allah be pleased with both of them. Rather, it is similar to what was revealed without the Basmala for the mentioned meaning. Its matter was confused for the Companions, may Allah be pleased with them, and no question arose about it until the Messenger of Allah, blessings and peace be upon him, passed away. Their agreement on naming the chapters with a specific name is evidence that it is a chapter in itself. Its divergence in omitting the Basmala at the beginning, with the possibility that it was omitted for the mentioned meaning or for another reason, is evidence that it is part of a chapter. Abu Dawood and Al-Hakim narrated in Al-Mustadrak from Ibn Abbas, may Allah be pleased with both of them, who said: The Prophet, blessings and peace be upon him, did not know the separation of the chapter - and in another narration: he did not know the end of the chapter until it was revealed to him: 'In the name of Allah, the Most Gracious, the Most Merciful.' Al-Hafiz Abu Shama said: This hadith is good. Al-Hakim also narrated in Al-Mustadrak from Ibn Abbas, may Allah be pleased with both of them, who said: The Muslims did not know the end of the chapter until it was revealed: 'In the name of Allah, the Most Gracious, the Most Merciful.' When it was revealed, it was known that the chapter had ended. When its matter was confused, they left writing the Basmala at its beginning and separated it from Al-Anfal slightly. And Allah is the Grantor of success. This has already clarified the similarity of their stories at the beginning of Al-Anfal and during Al-A'raf in general. As for in detail, it is for what is in each of them regarding the abrogation of the covenant with those whose breach is feared, and that the Sacred Mosque is not suitable for its guardianship except for the righteous, and that the polytheists are impure and not suitable for their proximity, and that the small number of the party of Allah does not harm them if they adhere to the five pillars of victory, and their large number does not benefit them if there is confusion in their steadfastness. And the encouragement for jihad in various places, and the guarantee of wealth as he indicated in Al-Anfal by saying: 'For them are degrees with their Lord and forgiveness and a generous provision' [Al-Anfal: 4]. And he mentioned the rulings of alms, which are from the valley of spoils, and counted the categories of each. And the command to spend mentioned in Al-Anfal and elsewhere by saying: 'And those who disbelieve are allies of one another' [Al-Anfal: 73], meaning in mutual support in spending and otherwise, as they did with the trade money they set aside until they used it to assist in the battle of Uhud, referred to in the verse: 'Indeed, those who disbelieve spend their wealth' [Al-Anfal: 36] along with the verse: 'If you do not do it' [Al-Anfal: 73]. And the clarification of the conditions of the hypocrites referred to in Al-Anfal by saying: 'When the hypocrites say' [Al-Anfal: 49]. And the general matter for both is that they are together in clarifying the state of the Prophet, blessings and peace be upon him, at the beginning of his affair, during it, and at its end. Imam Abu Ja'far Ibn Al-Zubair said in his book: Their connection with Al-Anfal is clearer than to be forced to explain it, to the extent that the intensity of similarity and cohesion - although the legislator, peace be upon him, did not clarify their separation - necessitated that they not be separated by 'In the name of Allah, the Most Gracious, the Most Merciful.' This is because Al-Anfal included the command to fight: 'And fight them until there is no fitnah' [Al-Anfal: 39]. And it clarified the rulings of fleeing from the battle and the ruling of the required relationship in it regarding steadfastness and the consequent sin for the one who flees, and that it is under the ruling of weakness and the ruling of captives and the ruling of the guardianship of the believers and what falls under this guardianship and who is excluded from it. Then he mentioned in the other chapter the ruling of the one who was entrusted among the polytheists and the disavowal from them if they do not fulfill, and the ruling of the one who seeks refuge among them regarding what relates to this. And all of it is one chapter, and rulings are converging on one story, which is the liberation of the ruling of the opponent. Thus, the two chapters are intertwined in the greatest manner, then the discussion returned to the ruling of the hypocrites and the exposing of their secrets. The end.

As for the correspondence of the end of Al-Anfal with its beginning, it has appeared from what has passed. Also, for what was mentioned at the end of the one before it, the matter of the covenant is sometimes to abandon it to those whose betrayal is feared, whoever they may be, in His saying: ﴿So abandon to them on equal terms﴾ [Al-Anfal: 58]. And sometimes it is to adhere to it when there is safety from that, in His saying: ﴿Except for a people with whom you have a covenant﴾ [Al-Anfal: 72]. And between those who are suitable for allegiance and those who are not suitable. It concluded with the news of the comprehensiveness of His knowledge.

This Surah began with the command to abandon certain people by name who have violated or from whom that is feared, and that is a declaration of what the verses of allegiance in the one before it have made clear, that one of the two factions is not suitable for the allegiance of the other. So Allah, the Exalted, said:

* *﴿A declaration﴾ meaning: great. Then He described it by saying: ﴿From﴾ meaning: resulting and reaching from ﴿Allah﴾ meaning: the One encompassing the attributes of perfection. He is the All-Knowing of who deserves allegiance and who deserves disavowal, ﴿and His Messenger﴾ meaning: the one who follows His command due to His knowledge of it.

And when they had paused in Al-Hudaybiyah, all of them or many of them at times regarding the very treaty and at times regarding the delay in the command of shaving, then they continued in both. The disbelievers were in a position far from all good. This was indicated by the tool of purpose. The placing of the Messenger ﷺ with Allah indicates that he does not oppose Him at all. The treaty was attributed to them as a reference to that pause, warning against the occurrence of something similar. He said, informing about the mentioned abandonment: "to those with whom you made a treaty"; that is: you established the treaty between you and them, "from the polytheists"; that is: even if your treaty with them was only by permission from Allah and His Messenger. Just as you made the treaty by their permission, so break it according to them. The context of the speech and what it contains of exquisite arrangement indicates that the treaty is indeed for the sake of the believers. As for Allah and His Messenger, they are free from that. As for Allah, He is with absolute wealth, and as for the Messenger ﷺ, he is with that which He has chosen for the message, for he did not do that except while He is capable of supporting him with a cause and without a cause. It is known that this is in regard to those who broke or approached from His saying after: "Except those with whom you made a treaty from the polytheists, then they did not diminish anything from you" [At-Tawbah: 4] - the verse. Al-Baghawi said: When the Messenger of Allah ﷺ went to Tabuk, the hypocrites were spreading rumors, and the polytheists were breaking treaties that were between them and the Messenger of Allah ﷺ. So Allah commanded to break their treaties; and that is His saying, the Exalted: "And if you fear treachery from a people, then throw back to them" [Al-Anfal: 58]. This has ended. Ibn Ishaq and others mentioned this, and perhaps he stated it here without specifying from whom the fear of breaking it would be, so that this would be the beginning of the Surah, indicating that treachery and the intention to break is the concern of most of them, especially the polytheists of Quraysh. They, being the leaders of the people and the people follow them in good and evil, deserve to be expressed about in a way that everyone understands. The foundation of this Surah is based on disavowal from the polytheists and loyalty to the believers, which indicates their faith in obeying Allah through prayer, zakat, and jihad for whoever commands disavowal from him, whether little or much, near or far, in ease and hardship.

And when the apparent situation was at the time of the completeness of its revelation - which is Shawwal or Dhul-Qi'dah or Dhul-Hijjah in the year nine after the Prophet's return from Tabuk - that war had laid down its burdens and their fire was extinguished by the spread of Islam in the private and public spheres, and between Yemen and Sham, and the spreading of its banners and flags, and its leader and Imam was supported by conquering the armies of the disbelievers, and people aimed to follow him from all regions, the matter of jihad and confronting the rivals in this surah was emphasized in a way that was not emphasized in others; Al-Waqidi mentioned at the end of the battle of Tabuk some words and then said: They said: And the Messenger of Allah, blessings and peace be upon him, arrived in Medina - meaning from the battle of Tabuk - in Ramadan in the year nine. Then he said: And the Muslims began to sell their weapons and said: The jihad has ceased. So the strong among them bought them for the sake of their strength. This reached the Messenger of Allah, blessings and peace be upon him, and he forbade them from that and said: "There will always be a group from my nation who will strive for the truth until the Dajjal emerges." And I only said that the completeness of its revelation was in Shawwal or in Dhul-Qi'dah or in Dhul-Hijjah because Al-Baghawi transmitted from Al-Zuhri that the first of it was revealed in Shawwal, and Ibn Ishaq - and Al-Bayhaqi transmitted it from him in the proofs of Prophethood - said: Then the Messenger of Allah, blessings and peace be upon him, remained after his return from Tabuk for the remainder of the month of Ramadan and Shawwal and Dhul-Qi'dah, then he sent Abu Bakr, may Allah be pleased with him, as an emir for the Hajj in the year nine to establish the Hajj for the believers while the people of polytheism were at their places for their Hajj - and Al-Bayhaqi attributed in his proofs to Urwah who said: So when the people began the Hajj at the end of the year nine, the Messenger of Allah, blessings and peace be upon him, sent Abu Bakr as an emir over the people and wrote for him the rites of Hajj - ended.

So Abu Bakr and the believers, may Allah be pleased with them, went out. Surah At-Tawbah was revealed regarding the abrogation of what was between the Messenger of Allah, blessings and peace be upon him, and the polytheists of the covenant that they had with him, that no one should be prevented from the House who came to it, nor should anyone be feared in the sacred month. This was a general covenant between him and the people of polytheism. Abu Muhammad Al-Basiti reported from him that he said: This period and the covenant that was between the Messenger of Allah, blessings and peace be upon him, and the Arabs was that no one should be prevented from the House, nor should anyone be harmed, whether a pilgrim or a performer of Umrah, nor should there be fighting in the sacred month. It was a widespread security among some of them for one another without a specified duration. I returned to what I saw in his biography: There were covenants between his Messenger, blessings and peace be upon him, and tribes from the Arabs with specific terms for named durations. Surah At-Tawbah was revealed regarding this and regarding those who stayed behind from the hypocrites from him in Tabuk and regarding the saying of those among them. Allah revealed in it the secrets of people who were concealing other than what they were showing. Then Ibn Hisham said: Ibn Ishaq told me: Hakim ibn Hakim ibn Abbad ibn Hunayf narrated to me from Abu Ja'far Muhammad ibn Ali that he said: 'When Surah At-Tawbah was revealed to the Messenger of Allah, blessings and peace be upon him, and he had sent Abu Bakr As-Siddiq, may Allah be pleased with him, to establish the Hajj for the people, it was said to him: O Messenger of Allah! Why not send it with Abu Bakr? He said: No one should convey it on my behalf except a man from my household. Then he called Ali ibn Abi Talib, may Allah be pleased with him, and said to him: Go out with this story from the beginning of Surah At-Tawbah and announce to the people on the Day of Nahr when they gather at Mina that no disbeliever will enter Paradise, nor will a polytheist be allowed after this year, nor will anyone circumambulate the House naked, and whoever has a covenant with the Messenger of Allah, blessings and peace be upon him, it is valid for him until its duration.'

So this indicates that it was revealed after the journey of Abu Bakr, may Allah be pleased with him. I have specified the completeness of its revelation because it has been reported that what was in the abrogation was sent by Ali, may Allah be pleased with him, and it was only ten verses or seven. In some narrations, it is explicitly stated that it was revealed before the journey of Abu Bakr, may Allah be pleased with him. In the additions of the Musnad of Imam Ahmad, it is reported that Ali, may Allah be pleased with him, said: "When ten verses of Bara'ah were revealed to the Prophet, blessings and peace be upon him, he called Abu Bakr, may Allah be pleased with him, and sent him with it to recite it to the people of Mecca. Then the Prophet, blessings and peace be upon him, called me and said: 'Catch up with Abu Bakr, and wherever you find him, take the book from him and go with it to the people of Mecca and recite it to them.'" It is mentioned that Abu Bakr, may Allah be pleased with him, said to the Prophet, blessings and peace be upon him, after he returned: "Was anything revealed concerning me?" He said: "No. But Gabriel, peace be upon him, came to me and said: 'No one will convey this matter except you or a man from you.'" Al-Baghawi reported from Ibn Ishaq that he, blessings and peace be upon him, sent with Abu Bakr forty verses from the beginning of the Surah of Bara'ah to recite it to the people of the pilgrimage. Then he sent Ali after him on his she-camel, al-Adhba, to recite to the people the beginning of Bara'ah and commanded him to announce in Mecca, Mina, and Arafah. It is reported that Abu Bakr, may Allah be pleased with him, said: "O Messenger of Allah! Was anything revealed concerning me?" He said: "No, but it is not appropriate for anyone to convey this matter except a man from my family." It becomes clear that the first is from the generality of the whole concerning the part, especially since it is that which contains the declaration of innocence, and the Surah is named Bara'ah only because of it. The meaning is: no one will convey on my behalf in the treaties, not absolutely; for he has sent messengers to convey on his behalf from outside his family. Al-Mahdawi said in his interpretation of: "So travel in the land" [At-Tawbah: 2] and it has been narrated that this verse was revealed to the Prophet, blessings and peace be upon him, after Abu Bakr left with the people to perform Hajj with them in the year nine. The Prophet, blessings and peace be upon him, sent Ali, may Allah be pleased with him, to recite it to the people at the place where the two groups meet, which is Mina, and commanded him to announce: that no polytheist should perform Hajj after this year, nor should anyone circumambulate the House naked. So Ali announced, and Abu Hurairah and others, may Allah be pleased with them, assisted him. At that time, the governor of Mecca was Attab ibn Asid, may Allah be pleased with him, whom the Messenger of Allah, blessings and peace be upon him, appointed as governor in the year of the conquest, which was the year eight. The Hajj of Attab and Abu Bakr was in the year nine in Dhul-Qi'dah - thus he said, and the clarification of its invalidity will come, and his disagreement with Ibn Ishaq in the proofs of Prophethood has been mentioned. Imam Abu Muhammad Ishaq ibn Ibrahim al-Basiti, the judge, said in his interpretation: "Qutaybah narrated to us from al-Hajjaj from Ibn Jurayj from Mujahid who said: The Messenger of Allah, blessings and peace be upon him, returned when he finished from Tabuk and wanted to perform Hajj and said: 'Indeed, the polytheists will be present at the House, circumambulating naked, and I do not like to perform Hajj until that is not the case.' So he sent Abu Bakr and Ali, may Allah be pleased with them, and they circumambulated among the people in Dhul-Majaz and in their places where they used to trade, all of it, and throughout the pilgrimage. They announced to the people of the covenant that they would have four months of safety - meaning the sacred months that follow one another: twenty from the end of Dhul-Hijjah to ten that pass from the next Rabi'. Then there is no covenant for them, and they announced to all the people about fighting unless they believe. So all the people believed.

And in the biography of Ibn Ishaq: Yunus - meaning Ibn Bakir - reported to us from Asbat ibn Nasr al-Hamdani from Ismail ibn Abd al-Rahman al-Suddi, "So travel in the land for four months" [At-Tawbah: 2]. He said: Twenty from Dhul-Hijjah to ten from Rabee' al-Akhir. Then there is no safety for anyone nor covenant except by the sword or Islam. Ibn Hisham said: Until when the Day of Sacrifice came, Ali ibn Abi Talib, may Allah be pleased with him, stood and announced to the people what the Messenger of Allah, blessings and peace be upon him, commanded him. He granted the people four months from the day he announced to them to return to their places of safety. And for Al-Tirmidhi, "From Zayd ibn Uthay' who said: I asked Ali, may Allah be pleased with him: By what were you sent? He said: With four things: No soul enters Paradise except a Muslim soul, and no one may circumambulate the House naked, and Muslims and polytheists do not gather after this year of theirs, and whoever has a covenant with the Prophet, blessings and peace be upon him, his covenant is for its duration, and whoever has no duration, then it is four months." Ibn Sayyid al-Nas reported from Ibn A'id that when he set this term for the polytheists, they said: Rather, now we do not seek that duration, we disavow you and your cousin except by striking and stabbing. So the people performed Hajj that year, and when they returned, Allah inclined the polytheists, and they entered into Islam willingly and unwillingly. And Allah and His Messenger spoke the truth, so no polytheist performed Hajj after that year, nor did anyone circumambulate the House naked. And there have come texts and clear indications in many verses of Surah At-Tawbah that it was revealed before the return from Tabuk or before the excuse. Among the texts is His saying, the Most High: "If it had been a near gain and a short journey, they would have followed you, but the distance was too great for them, and they will swear by Allah: If we could, we would have gone out with you" [At-Tawbah: 42]. And His saying: "But if Allah brings you back to a party of them and they ask your permission to go out, say: You will never go out with me" [At-Tawbah: 83] - the verses.

They will apologize to you when you return to them. Say, 'Do not apologize. We will not believe you. Allah has informed us of your news.' [At-Tawbah: 94] Until He said: 'They will swear by Allah to you when you return to them so that you may turn away from them.' [At-Tawbah: 95] As for the apparent matters, Al-Waqidi said in his Sirah that it was revealed from the Qur'an during the Battle of Tabuk. Then he mentioned most of Surah At-Tawbah. He and others from the companions of the histories said: 'And there was a group of hypocrites who were traveling with the Prophet, blessings and peace be upon him, in Tabuk, among them was Wadi'ah ibn Thabit.' He mentioned the story in which some of them said, intimidating the believers: 'Do you think that fighting the Banu Asfar is like fighting others?' By Allah, we will be tied up with ropes tomorrow. Each of them said something until he said: 'So the Messenger of Allah, blessings and peace be upon him, said to Ammar ibn Yasir: Reach the people; for they have burned themselves. Ask them what they said. If they deny it, say: Yes, you said such and such.' Until he said: 'Indeed, some of them said: We were only joking and playing!' So Allah revealed about them: 'And if you ask them, they will surely say, 'We were only conversing and playing.' [At-Tawbah: 65] - until His saying: 'Because they were criminals.' [At-Tawbah: 66] Then he said: 'And the loungers came to the Messenger of Allah, blessings and peace be upon him, and swore that they had not said anything of that. And he had said: If Muhammad is truthful, then we are worse than donkeys.' So Allah, the Exalted and Majestic, revealed about him: 'They swear by Allah they did not say it, and they certainly said the word of disbelief.' [At-Tawbah: 74] - until the end of it. The loungers then confessed at that time and repented, and their repentance was good.' He mentioned the Mosque of Dhirar and that its people had asked the Prophet, blessings and peace be upon him, while he was preparing for Tabuk to pray for them in it. He excused himself to them due to his engagement with travel and promised them that he would pray in it when he returned. So when he, blessings and peace be upon him, camped at Dhul-Awan, Ibn Hisham said: A place between him and Medina is an hour of the day, news of it and its people came to him from the heavens. He called two of his companions and commanded them about it, and they burned it. Its people dispersed, and what was revealed in it from the Qur'an was revealed: 'And those who took a mosque as a means of harm and disbelief.' [At-Tawbah: 107] - until the end of the story. Al-Waqidi said: 'And Asim ibn Adi used to say: We were preparing for Tabuk with the Prophet, blessings and peace be upon him, and I saw Abdullah ibn Nabtul and Thalabah ibn Hatib standing at the Mosque of Dhirar.' Until he said: 'By Allah, we did not return from our journey until the Qur'an was revealed condemning it and its people.'

And those who took a mosque as a means of harm. [At-Tawbah: 107] - to its end. Among that is its being called the 'disgracing' (al-Fadhihah). If it had not been revealed before knowing their news, it would not have been disgraceful. It is outwardly for the treaty-makers, and inwardly it indicates the people of apostasy, and that no faith will be accepted from them unless they combine between prayer and zakat, as Abu Bakr may Allah be pleased with him understood. There are evidences established for this, including the repetition of combining prayer and zakat in the context of faith, a repetition that is not found in other surahs. Thus, it is one of the signs of prophethood. (p-371) Abu Muhammad Ishaq ibn Ibrahim al-Qadi al-Basiti narrated in his tafsir from Ibn Abbas may Allah be pleased with both of them, who said: This Islam consists of thirty arrows: ten of them in Al-Bara'ah, ten in Al-Ahzab, and ten in the believers. And a question was asked.