Tafsir of At-Tawbah 9:13

(Will you not fight): An incitement to combat, for the interrogation here is for the purpose of denunciation (inkar). The denotative interrogation carries the meaning of negation; when a negation enters upon another negation, it becomes an affirmation. Since refraining [from fighting] is considered reprehensible and rejected, it follows—by way of demonstrative proof—that undertaking it is a required and desired matter, thus serving as an exhortation and incitement to it. It may also be said: the aspect of the incitement to combat is that they are compelled to acknowledge the absence of it [the fighting], as if it were a matter that one cannot willingly confess to due to its utter heinousness, so they are driven toward it, and being unable to admit to [the refraining], they choose to fight, and thus they fight.

(A people who broke their oaths): Which they swore to you at the time of the covenant, that they would not aid [others] against you; yet they aided their allies, the Banu Bakr, against the allies of the Messenger of Allah, may Allah bless him and grant him peace, the Khuza'a. These are intended to be the Quraish.

(And intended to expel the Messenger): From Mecca, his birthplace—upon him be peace and prayer—when they consulted at the Dar al-Nadwah, as mentioned in the words of the Exalted: "And when those who disbelieved plotted against you..." Al-Jubba'i said: They are the Jews who broke the covenant and went out with the Confederates (al-Ahzab) and intended to expel the Messenger, may Allah bless him and grant him peace, from Medina. It is not hidden that the context rejects this, as there is no evidence for it; the first [interpretation] is what is narrated from Mujahid, al-Suddi, and others.

It was objected that what occurred at the Dar al-Nadwah was an intention to expel, imprison, or kill, and what they settled upon was killing, not expulsion; so what is the basis for this specific mention? It was answered that the specification is because this is what materialized in the outer world—that which resulted from their intent, even if it was not by their own action, but by Allah, the Exalted, for a wisdom; while all else became void. Thus, it was singled out for mention because it is the prerequisite for incitement, unlike others that did not manifest an effect. It is also said that He, the Exalted, limited it to the lesser [of the evils] so that the greater would be known through a priority of reasoning (awla). It cannot be countered that it is not less than imprisonment, as some might imagine, because his presence—upon him be peace and prayer—in the hands of his enemy, which entails torment, threats, and the like, is undoubtedly more severe.

(And they had started with you): In combat, (the first time): This was on the day of Badr. They had said, after receiving news of the safety of the caravan: "We will not depart until we uproot Muhammad, may Allah bless him and grant him peace, and those with him." Al-Zajjaj said: They began by fighting the Khuza'a, the allies of the Prophet, may Allah bless him and grant him peace. The majority held this view, while a group chose the first for being free of redundancy. The Exalted has mentioned three matters, each of which necessitates fighting them if taken alone, so how much more so when they are combined? Therein lies an incitement to combat, as is evident.

Then He increased this by His saying, the Exalted: (Do you fear them?): In this, the cause and the reason have been put in place of the effect and the result. The meaning is: Will you abandon fighting them for fear that some harm might befall you from them? (But Allah has more right that you should fear Him): By disobeying His command and abandoning the fighting of His enemy. The Majestic Name is a subject (mubtada') and ahaq (more right) is its predicate (khabar). An takhshawhu (that you should fear Him) is a substitution (badal) for the Majestic Name—a substitution of inclusion (badal ishtimal)—or it is with the ellipsis of a preposition, meaning: bi-an takhshawhu (by fearing Him); thus its position is in the accusative or genitive case, following the difference of opinion. It is also said that an takhshawhu is the subject and ahaq is its predicate, and the sentence is the predicate of the Majestic Name, meaning: the fear of Allah, the Exalted, is more right, or Allah is more right than others to be feared, or Allah—His fear is more right. The best of affairs, in my view, is the middle course.

(If you are believers): For the requirement of the believer's faith—who realizes that there is no one who brings harm or benefit except Allah, the Exalted, and that no one can effect harm or benefit except by His will—is that he should not fear anyone but Allah, the Exalted. And whoever fears Allah, the Exalted, everything else will fear him. In this is a level of rigor that is not hidden.