Surat At-Tawbah (التوبة) was the last full Surat revealed to the Prophet (PBUH).  It is the only Surat in the Quran that does not start with the Basmallah  (البسملة)  (بسم الله الرحمن الرحيم). The theme of the Surat is related to the two possible reasons for the omission of the Basmallah in its opening:

1. The Surat deals especially with the belligerent and transgressing idolators and the people of the book more than any other Surat in the Quran. Those specific groups are deprived from the compassion and mercy of both Allah and the Muslims that are manifested by Allah’s attributes Al-Rahman Al-Rahime (الرحمن الرحيم) in the Basmallah.  Also, the Surat exposes many traits of the hypocrites and issued major condemnation for them that may also not be a manifestation of the attributes of Allah in the Basmallah.
2. The Surat is a continuation of Surat Al-Anfal whose theme is the two conditions for victory of a Muslim army. These two conditions are: 1) full belief that victory can only come from Allah, and 2) Muslims must plan and prepare for any battle.  The Surat cites three key battles as demonstration of the necessity of achieving these two conditions for securing victory.

The three key battles addressed in the Surat are the conquest of Mecca, the battle of Hunain and the battle of Tabouk.  In these battles, the Muslims prepared for meeting their enemies but had different outcomes.

In the conquest of Mecca was a result of Quraysh violating the terms of the and the treaty that the Prophet (PBUH) signed with them at Al-Hudaibiyah (الحديبية).  The Muslims were victorious in the Battle and as a result of taking over Mecca, the Muslims became a dominant force in Arabia.

In the battle of Hunain that followed the conquest of Mecca, Muslims counted mainly on their military might to achieve victory.  In this battle, Muslims greatly outnumbered their enemy.  However, their preparation and superior power did not avail them, and they were on the verge of major defeat when most of the Muslims’ army ran away from the battlefield   Only the Prophet (PBUH) and the few who truly believed that their victory could only come from Allah remained.  Though they were greatly outnumbered by their enemy, the condition on the battlefield changed and this small group of Muslims became victorious.  Allah records this key lesson by saying:

  لَقَدۡ نَصَرَڪُمُ ٱللَّهُ فِى مَوَاطِنَ ڪَثِيرَةٍ۬‌ۙ وَيَوۡمَ حُنَيۡنٍ‌ۙ إِذۡ أَعۡجَبَتۡڪُمۡ كَثۡرَتُڪُمۡ فَلَمۡ تُغۡنِ عَنڪُمۡ شَيۡـًٔ۬ا وَضَاقَتۡ عَلَيۡڪُمُ ٱلۡأَرۡضُ بِمَا رَحُبَتۡ ثُمَّ وَلَّيۡتُم مُّدۡبِرِينَ (٢٥) ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُ ۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَنزَلَ جُنُودً۬ا لَّمۡ تَرَوۡهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُواْ‌ۚ وَذَٲلِكَ جَزَآءُ ٱلۡكَـٰفِرِينَ (٢٦)

Truly Allah has given you victory on many battlefields. And on the Day of Hunain (battle) when you rejoiced at your great number, but it availed you nothing and the earth, vast as it is, was constrained for you, then you turned away in retreat.  (25) Then Allah sent down His tranquility on the Messenger and on the believers and sent down forces (angels) that you did not see and punished the disbelievers. Such is the recompense of disbelievers.  (9:25-26)

The third battle that is addressed in the Surat is the Battle of Tabouk (غزوة تبوك). This was the last battle which was witnessed by the Prophet (PBUH).  After this battle, the Muslim nation became well recognized as a dominant force in Arabia.

To put the Ayat of the Surat in perspective and avoid the misapplication of some of the commands in the Surat, one needs to study the background of both the conquest of Mecca and the battle of Tabouk.

The background on the Conquest of Mecca

In the 6^th year Hijri, the Prophet (PBUH) went for Ummrah accompanied by fifteen hundred (1500) Muslims. But in a flagrant violation of the well-established tradition of not preventing anyone from entering the Kabba, Quraysh insisted on preventing the Prophet and his companions from preforming the Ummrah.  To resolve this confrontation, Quraysh and the Prophet (PBUH) reached a treaty, known as the treaty of Al-Hudaibiyah (الحديبية) with the following terms:

1. The Muslims will be allowed to return next year to perform Ummrah. However, they will not be allowed to carry weapons except the simple traveler’s weapon.
2. War between Quraysh and the Muslims shall be suspended for the next ten years,
3. During that time, if anyone from Quraysh goes over to Muhammad without his guardian’s permission, this person should be sent back to Quraysh, but should any of Muhammad’s followers return to Quraysh, this person shall not be sent back.
4. Any of the tribes are free to join the treaty with either Muhammad or Quraysh. The tribes that enter in the treaty with either party shall be protected by this agreement and any attack on them by the other side will be a violation of the treaty.

Obviously, the treaty was one sided that distressed many Muslims. However, the Prophet (PBUH) signed it because of his keen interest to have peace with Quraysh to allow him to spread the message of Allah without the continued distraction of wars with them. In addition, this peace treaty confirmed the recognition by Quraysh of the legitimate Muslims’ existence on the scene of political life in Arabia.

In response to the terms if the treaty, Khuza‘ah (خُزَاعَة) joined the Prophet’s camp and Banu Bakr (بنو بكر) joined Quraysh.  But Banu Bakr (بنو بكر), with support from Quraysh ignored the provisions of the treaty and attacked Banu Khuza‘ah (خزاعة) at night in Sha‘ban, 8th year Hijri. Even when the people from Khuza‘ah sought refuge in the Kabbah they were chased and killed by Banu Bakr contrary to all accepted traditions.

As a result, the Prophet (PBUH) demanded an immediate redress from Quraysh for violating the treaty and killing his allies in the Kabbah. The Prophet made two demands that Quraysh they must meet, otherwise they should consider the truce to have been nullified:

1. Pay blood money for the victims of Khuza‘ah, and
2. Terminate their alliance with Banu Bakr.

Quraysh expressed interest in maintaining the truce but without meeting the above demands, and the Prophet (PBUH) refused. The Prophet (PBUH) decided to attack Quraysh for refusing the meet the demands and started his preparation. But Allah ordered him to give Quraysh four months as grace period to reconsider its position.  Allah also assured Quraysh that if the Muslims attacked them, they will be defeated. Allah said:

بَرَآءَةٌ۬ مِّنَ ٱللَّهِ وَرَسُولِهِۦۤ إِلَى ٱلَّذِينَ عَـٰهَدتُّم مِّنَ ٱلۡمُشۡرِكِينَ (١) فَسِيحُواْ فِى ٱلۡأَرۡضِ أَرۡبَعَةَ أَشۡہُرٍ۬ وَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِى ٱللَّهِ‌ۙ وَأَنَّ ٱللَّهَ مُخۡزِى ٱلۡكَـٰفِرِينَ (٢)

A (declaration) of immunity from Allah and His Messenger to those of the polytheists with whom you a treaty. (1) Go ye, then for four months, backwards and forwards, (as you will), throughout the land, but know that you can never frustrate Allah (by your falsehood) but that Allah will disgrace the disbelievers. (9:1-2)

 Also, Allah made it clear that the war is not against all the idolators who are not engaging in fighting against the Muslims.  If any of the non-fighting idolators sought asylum from the Muslims, he/she should be given asylum and supported to reach a safe place.  Allah said:

وَإِنۡ أَحَدٌ۬ مِّنَ ٱلۡمُشۡرِكِينَ ٱسۡتَجَارَكَ فَأَجِرۡهُ حَتَّىٰ يَسۡمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبۡلِغۡهُ مَأۡمَنَهُ ۥ‌ۚ ذَٲلِكَ بِأَنَّہُمۡ قَوۡمٌ۬ لَّا يَعۡلَمُونَ (٦)

If one amongst the polytheist ask you for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure: That is because they are people who do not know. (9:6)

 After the four months grace period, the prophet (PBUH) marched with an army of 10,000 fighters to Mecca and cleansed the Kabbah from all the idols. This was on the 20^th of Ramadan, 8 H.   It should be noted that the Prophet (PBUH) did not take revenge against those who made him, and the Muslims suffer for over 20 years.  An additional observation that is amazing and shows the degree of conciliation by the Prophet (PBUH) is that he left for the people of Mecca all the properties that they confiscated from the Muslims when they had forced them to leave.

 The background on the Battle of Tabouk

The Prophet (PBUH) sent Al-Harith bin ‘Umair Al-Azdi (الحارث بن عمير الأزدي) as a messenger with a letter to the ruler of Busra (بُصْرَي). On his way, the messenger was intercepted and killed by Sharhabeel bin ‘Amr Al-Ghassani (شُرَحْبِيل بن عمرو الغساني), the governor of Al-Balqa’ (البلقاء) and a close ally of the Byzantine Emperor Hiraql (Heraclius).  Killing messengers was considered a very serious crime and implied a declaration of war.  In response, the Prophet (PBUH) mobilized an army of 3,000 men to discipline the transgressors.

The Prophet (PBUH) appointed three people to lead the army.  The Prophet (PBUH) designated Zaid bin Haritha (زيد بن حارثة) to be the first leader, Ja‘far bin Abi Talib (ابن ابى طالب جعفر) to replace Zaid if he is killed, and ‘Abdullah bin Rawaha (عبد الله بن رواحة) to replace  Ja‘far in case that he also was killed.  The Prophet (PBUH) addressed the army with his common instructions to any Muslim army by saying:

‏(‏اغزوا بسم الله، في سبيل الله، مَنْ كفر بالله، لا تغدروا، ولا تغلوا، ولا تقتلوا وليداً ولا امرأة، ولا كبيراً فانياً، ولا منعزلاً بصومعة، ولا تقطعوا نخلاً ولا شجرة، ولا تهدموا بناء‏)‏‏.‏

“Fight in the Name of Allah for the sake of Allah. Do not breach a covenant or entertain treachery.  Do not kill a new-born, woman, an ageing man or a hermit. Do not cut trees or demolish homes.

The news of the Muslim army reached Heraclius, the Byzantine Emperor.  He mobilized an army of two hundred thousand (200,000) fighters from both the Byzantines and the Ghassani.  The two armies the 3000 Muslims and the 200,000 Byzantines and Arabs met at Mu’tah (مؤتة).   The three leaders of the Muslim army, Zayd, Gaafar and ibn Rawaah, were killed during the first day of the battle.  The Muslims handed the banner Kahlid Ibn Al Waleed (خالد بن الوليد) to lead the army.

While the Prophet (PBUH) was in Madinah, he stood on the day of the battle with tears in his eyes and said:

‏أخذ الراية زيد فأصيب، ثم أخذ جعفر فأصيب، ثم أخذ ابن رواحة فأصيب ـ وعيناه تذرفان ـ حتى أخذ الراية سيف من سيوف الله، حتى فتح الله عليهم‏)‏‏.‏

The banner has been carried now by Zayd but he has been killed, then the banner is being carried Gaafr who is also killed and Ibn Rawaah carried and he also was killed, now the banner is taken by a sword of the sword s of Allah and Allah will grant him success.

Under Khalid’s leadership, the battle continued until the end of the day when the battle stopped at night.  Khalid decided that the odds are too high against the Muslins because of the huge difference in numbers.  He decided to set a plan to withdraw the army without any additional losses to return safely to Al-Madina.  During the night, he created a lot of noise and dust coming from behind the camp of the Muslims army giving the indication that he was receiving a lot of reinforcement.   In addition, he switched the troops’ position to give the opposing fighters the idea that those whom they are facing are fresh troops from the reinforcement.

On the second day, Khalid ordered the Muslim fighters to mount the severest attack on the Byzantine army and then start to withdraw.   This confused the leadership of the byzantine army who ordered their troops not to follow the retreating Muslims expecting that this is a trick to draw them into a trap with the fresh troops who are hiding behind and on the flanks of the retreating Muslims’ army. With this plan, Khalid was able to withdraw the Muslims’ army without any additional casualties.

When the people in Al-Madinah realized that the army retreated, they started dishonoring the army and accusing them of being defectors.  The people too this position because of their understanding of the following Ayat in Surah Al-Anfal:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُواْ زَحۡفً۬ا فَلَا تُوَلُّوهُمُ ٱلۡأَدۡبَارَ (١٥) وَمَن يُوَلِّهِمۡ يَوۡمَٮِٕذٍ۬ دُبُرَهُ ۥۤ إِلَّا مُتَحَرِّفً۬ا لِّقِتَالٍ أَوۡ مُتَحَيِّزًا إِلَىٰ فِئَةٍ۬ فَقَدۡ بَآءَ بِغَضَبٍ۬ مِّنَ ٱللَّهِ وَمَأۡوَٮٰهُ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ) الأنفال(

“O you who believe! Whenever you meet those who disbelieve in battle, do not turn your backs to them. (15) Whoever turns his back on them on that day, except while maneuvering for battle or intending to join another detachment, will incur the wrath from Allah, and his lodging will be hell, and how awful is such an end. (Al-Anfal 8: 15-16)

However, the Prophet (PBUH) quickly put a stop to this accusation by describing the returning army as battlers and repeaters (Kararoun). One should note that the Muslim’s army was outnumbered by 67 to 1 and not just by 10 to 1 as stated in the following Ayat:

يَـٰٓأَيُّہَا ٱلنَّبِىُّ حَرِّضِ ٱلۡمُؤۡمِنِينَ عَلَى ٱلۡقِتَالِ‌ۚ إِن يَكُن مِّنكُمۡ عِشۡرُونَ صَـٰبِرُونَ يَغۡلِبُواْ مِاْئَتَيۡنِ‌ۚ وَإِن يَكُن مِّنڪُم مِّاْئَةٌ۬ يَغۡلِبُوٓاْ أَلۡفً۬ا مِّنَ ٱلَّذِينَ كَفَرُواْ بِأَنَّهُمۡ قَوۡمٌ۬ لَّا يَفۡقَهُونَ (٦٥)

 “O Prophet, rouse the believers to fight.  If there are twenty disciplined amongst you, they will defeat two hundred; if there are a hundred, they will defeat a thousand of the unbelievers, because they are people who do not understand. (Al-Anfal 8:65).

Although the Muslim army withdrew, the Byzantines and their allies the Ghassanide felt the need to revenge their lack of success in destroying the Muslims army in Mu’tah (مؤتة).  Also, the Byzantine felt that the confrontation itself had given a great credit to the Muslims all over Arabia.   The emperor felt that they could no longer disregard the rising of the Muslims’ dominance because it was raising the hopes of the Arab tribes of getting free from the Byzantines influence.  Therefore, he decided to attack the Muslims from the north and east at the same time and destroy Islam once and for all. The Byzantine emperor gathered an army of over forty thousand (40,000) to launch a decisive battle against the Muslims.

Also, the Byzantine’s emperor heard that his governor of the district of Muan (معان), Farwah ibn Amr al-Jizami (فروة بن عمرو الجذامي) accepted Islam.  When the emperor asked him to reject Islam, he refused.  The emperor ordered him to be crucified and announced that anyone who accepts Islam will be killed.   This was another declaration of war against Islam.

The Prophet (PBUH) became aware of the mobilization of the large Byzantine and Ghassanide army that camped at Al-Balqâ (البلقاء) and ready to move to attack Al-Madina.  The Prophet (PBUH) decided that it would be better to meet the Byzantine army in Tabuk, some 500 kilometers from Al-Madinah and at the border of the Byzantines.  Some people felt that the decision would bring them hardship for several reasons: 1) Tabuk was a very long way away and the route to it is difficult.  2) The weather was very hot.  3) It was a harvest time, and Al-Madinah was suffering drought and the crops were needing a lot of attention. 4) The enemy had an enormous army and major resources.

However, the Prophet (PBUH) ordered his Companions to get ready for war and sent to the Arab tribes who accepted Islam asking for assistance.  The Prophet (PBUH) prepared the army and marched to Tabuk and camped nearby.   Upon learning of the Muslims’ march, the Byzantines and their allies were terrified on hearing of the miraculous crossing of the desert by the Muslims.  The Byzantines army decided to not to engage the Muslims and to retreat. So, when the Prophet (PBUH) arrived at Tabuk, they were surprised to find that the Byzantines army had left.

The Prophet (PBUH) waited in Tabuk for 20 days but when it became apparent that the Byzantines were not going to fight, he gave the order to return home. The Muslims’ army left Tabuk victoriously though they did not face the enemy because Allah had saved them from the evils of the war.  This victory increased the reputation of the Muslims in and around the Arabian Peninsula.

This background about the revelation of this Surat is so critical because without it there are two Ayat that can be greatly misunderstood if the context of the Surat is not considered.  These two Ayat are Ayat 5 that is often called the Ayat of the sword and Ayat 29.  Allah says:

فَإِذَا ٱنسَلَخَ ٱلۡأَشۡہُرُ ٱلۡحُرُمُ فَٱقۡتُلُواْ ٱلۡمُشۡرِكِينَ حَيۡثُ وَجَدتُّمُوهُمۡ وَخُذُوهُمۡ وَٱحۡصُرُوهُمۡ وَٱقۡعُدُواْ لَهُمۡ ڪُلَّ مَرۡصَدٍ۬‌ۚ فَإِن تَابُواْ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّڪَوٰةَ فَخَلُّواْ سَبِيلَهُمۡ‌ۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (٥)

Then when the Sacred Months have passed, then kill the idolaters wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and perform the prayers, and give Zakat, then leave their way free. Indeed, Allah is Oft-Forgiving, Most Merciful. (Al-Tawba 9:5)

(Sacred months: The Ist, 7th, 11th, and 12th months of the Islamic calendar: Al-Muharram, Rajab, Dhul- Hijjah and Dhul-Qa‘dah).

قَـٰتِلُواْ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأَخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُ ۥ وَلَا يَدِينُونَ دِينَ ٱلۡحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡڪِتَـٰبَ حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ عَن يَدٍ۬ وَهُمۡ صَـٰغِرُونَ (٢٩)

Fight against those who (1) do not believe in Allah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allah and His Messenger (4) and those who do not acknowledge the religion of truth among the people of the book (Jews and Christians), until they pay the Jizyah when having capable hand, while they are subdued. (Al-Tawba 9:29)

(Jizyah is a tax paid by the capable non-Muslims in the Muslim society).

Taking these Ayat out of context leads the enemies of Islam to attack Islam by saying it is a violent religion that came to declare war against the whole world and to convert people to Islam by force.  But based on the background of this Surat as well as the actions of the Prophet (PBUH), these verses are restricted to certain times and conditions.   Prophet Mohammad (PBUH) never declared war against anyone to convert them to Islam. Rather, he (PBUH) was always seeking peace and negotiating peace treaties with Jews, Christians, or non-believers.  All the struggle that the prophet (PBUH) faced was to have an opportunity to deliver the message of Allah to everyone.  All the battles that Muslims engaged in during his time were to defend themselves and respond to aggression committed by others.

These verses are restricted in their application to those who start aggression and hostilities against Muslims for no other reason than their belief in Allah.  This restriction is obvious when one examines the background of the revelation of Surat Al-Tawbah and the restriction is critical to ensure the consistency of these two Ayat with more than 100 other Ayat in the Quran.

 

Unfortunately, some Muslims commit serious crimes against the Quran by introducing the concept of abrogation. Those who promote this false concept are willing to suggest that these two Ayat abrogate the more than 100 other Ayat that emphasize freedom of religion and prohibition of aggression.

Interpretation of the Quran out of context and contrary to the actions of the Prophet (PBUH) is the most dangerous.  This is what is meant by the Prophet (PBUH) when he (PBUH) said:

هَلَاكُ أُمَّتِي فِي الْكِتَابِ … قَالُوا: يَا رَسُولَ اللهِ، مَا الْكِتَابُ.. ؟ قَالَ –صلى الله عليه وسلم-: “يَتَعَلَّمُونَ الْقُرْآنَ فَيَتَأَوَّلُونَهُ عَلَى غَيْرِ مَا أَنْزَلَ اللهُ.. )رواه أحمد وصححهُ الألباني(

“The destruction of my nation is in the book.” The companions asked: What is the book. The Prophet (PBUH) said: “They learn the Quran and interpret it contrary to what Allah has revealed”.

Interpreting the Quran through the sayings and actions of the Prophet (PBUH) is extremely essential because the main role of the Prophet (PBUH) is to explain the Quran as Allah said:

وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّڪۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡہِمۡ [النحل:44]

“We sent down the Reminder (The Quran) to you, so that you explain to the people what has been revealed to them.” (Al-Nahl 16:44)

The account of the Battle of Tabouk showed that several companions of the Prophet (PBUH) joined the hypocrites and did not join the battle with the Prophet (PBUH). The Surat exposed many traits of the hypocrites as well as the flaws of the believers who lagged in giving support to Islam.  Even for those people, Allah points in this Surat that the door of repentance is always open.

The word Tawbah (repentance) and its derivatives are repeated 17 times in the Surat which is the highest number of repetitions in any Surat in the Qur’an.  The Surat does not leave out any group without including it in the call for Tawbah. The call for Tawbah was directed to disbelievers, polytheists, apostates, those who are hesitant, hypocrites, and sinners.  Allah said:

ٱللَّهَ بَرِىٓءٌ۬ مِّنَ ٱلۡمُشۡرِكِينَ‌ۙ وَرَسُولُهُ ۥ‌ۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٌ۬ لَّڪُمۡ‌ۖ

Allah is free from (all) obligations to the polytheist and so is His Messenger. But if you (the polytheist) repent, it is better for you (9:3)

وَلَقَدۡ قَالُواْ كَلِمَةَ ٱلۡكُفۡرِ وَڪَفَرُواْ بَعۡدَ إِسۡلَـٰمِهِمۡ وَهَمُّواْ بِمَا لَمۡ يَنَالُواْ‌ۚ وَمَا نَقَمُوٓاْ إِلَّآ أَنۡ أَغۡنَٮٰهُمُ ٱللَّهُ وَرَسُولُهُ ۥ مِن فَضۡلِهِۦ‌ۚ فَإِن يَتُوبُواْ يَكُ خَيۡرً۬ا لَّهُمۡ‌ۖ

“They said the word of disbelief and disbelieved after accepting Islam, and they intended a plot which they were unable to achieve.  They could not find any cause to do so except that Allah and His Messenger had enriched them of His Bounty.  If they repent it will be better for them.” (9:74)

 

لَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلۡمُهَـٰجِرِينَ وَٱلۡأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلۡعُسۡرَةِ مِنۢ بَعۡدِ مَا ڪَادَ يَزِيغُ قُلُوبُ فَرِيقٍ۬ مِّنۡهُمۡ ثُمَّ تَابَ عَلَيۡهِمۡ‌ۚ ۡ

Allah has forgiven the Prophet, the emigrants and the Ansar who followed him in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the right path), but He accepted their repentance.” (9:117)

The Surat identified eight allowed forms of love and warned the believers from allowing these forms of love to cause them to drift away from Allah’s path and lag in carrying on Allah’s orders.

قُلۡ إِن كَانَ ءَابَآؤُكُمۡ وَأَبۡنَآؤُڪُمۡ وَإِخۡوَٲنُكُمۡ وَأَزۡوَٲجُكُمۡ وَعَشِيرَتُكُمۡ وَأَمۡوَٲلٌ ٱقۡتَرَفۡتُمُوهَا وَتِجَـٰرَةٌ۬ تَخۡشَوۡنَ كَسَادَهَا وَمَسَـٰكِنُ تَرۡضَوۡنَهَآ أَحَبَّ إِلَيۡڪُم مِّنَ ٱللَّهِ وَرَسُولِهِۦ وَجِهَادٍ۬ فِى سَبِيلِهِۦ فَتَرَبَّصُواْ حَتَّىٰ يَأۡتِىَ ٱللَّهُ بِأَمۡرِهِۦ‌ۗ وَٱللَّهُ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلۡفَـٰسِقِينَ

“Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline; or the dwellings in which ye delight – are dearer to you than Allah, Or His Messenger, or the striving in His cause – then wait until Allah brings about His decision: and Allah does not guide the rebellious.”(Al-Tuba 9:24)

The Surat addressed with detail the hypocrites and exposed many of their traits and warned the Prophet (PBUH) about them. One of the episodes regarding the role of the hypocrites was associated with the battle of Tabouk.   The news about the plan of the Byzantine emperor to attack Al-Madina was very pleasing to hypocrites.  They decided to erect a mosque to be away from the prophet’s Mosque to divide the Muslims and formulate their plan against the prophet (PBUH).  To hide their intention, they approached the Prophet (PBUH) with the request that he should come and pray in it.  But as the Prophet (PBUH) was preparing to leave Al-Madina to face the Byzantine army, he deferred their request until he returned.   After his return victorious, he did not pray there but rather he sent the companions to destroy this mosque because Allah revealed to him their true intention.  Allah said:

وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدً۬ا ضِرَارً۬ا وَڪُفۡرً۬ا وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ وَإِرۡصَادً۬ا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُ ۥ مِن قَبۡلُ‌ۚ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ إِلَّا ٱلۡحُسۡنَىٰ‌ۖ وَٱللَّهُ يَشۡہَدُ إِنَّہُمۡ لَكَـٰذِبُونَ (١٠٧) لَا تَقُمۡ فِيهِ أَبَدً۬ا‌ۚ

“And as for those who built a mosque to cause harm, promote disbelief and to cause dissent among the believers, and as an outpost for one who has been at war with Allah and His Messenger even before.  They will certainly swear (and say): “We only intended to do nothing but good”.  But Allah bears witness that they are liars. (107) Do not ever stand there (in prayer).” (9:107-108)

The restriction of applying the major threats to the transgressing idolators and people of the book such as in Ayat (5 and 29) as well as the severe condemnation of hypocrites can be clearly justified by the ending Ayat of the Surat.   While the Surat focused on those who do not deserve Allah’s mercy, its end focused on mercy as exemplified by the mission of mercy of Prophet Muhammad (PBUH).  Allah says:

لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ أَنفُسِڪُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم بِٱلۡمُؤۡمِنِينَ رَءُوفٌ۬ رَّحِيمٌ۬ (١٢٨

“Indeed, there has come unto you a Messenger from amongst yourselves. It grieves him that you should face any difficulty. He is most eager for your welfare, and to the believers (he is) compassionate and always merciful.” (9: 128).

Being the last complete Surat to be revealed to the Prophet (PBUH), it is the farewell Surat, and the greatest farewell in our religion is confirming Allah accepting repentance from everybody. But in case this great offer of repentance is rejected, Allah directs the Prophet (PBUH) and his followers to ignore the detractors and put their full trust in Allah.  The last Ayat of the Suat says:

فَإِن تَوَلَّوۡاْ فَقُلۡ حَسۡبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ‌ۖ عَلَيۡهِ تَوَڪَّلۡتُ‌ۖ وَهُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ (١٢٩)

“But if they turn away, say: “Allah is sufficient for me. There is no god but He, on Him I put my trust and He is the Lord of the Magnificent Throne.” (9:129).

When any Muslim recites this Surat, he must have full faith that Allah will accept his repentance.   If Allah (SWT) has opened the doors of repentance to all mankind, no matter how far they have gone away from His path, how can any Muslim have any doubt whether Allah will accept his repentance?

As an ending note for the Surat, it is interesting to note that Surat Al-Tawbah that addresses the last battle in the life of the Prophet (PBUH) comes directly following Surat Al-Anfal that dealt with the first Battle in Islam.  In the battle of Badr (غزوة بدر) the number of Muslims was only 313 which is 1% of those participated in the Battle of Tabuk.  This should direct the reader of the Holy Quran to reflect on the difference between the circumstances, conditions, and rulings of the two battles, as well as the Quranic commentary on both.