Surah At-Tawbah (9): Verse 13

Translation and Exegesis

Know that when the Almighty said: {Fight the leaders of disbelief} (9:12), He followed it up by mentioning the reason that compels them to fight: {Will you not fight a people who have broken their oaths...}

Know that the Almighty mentioned three reasons, each of which, if standing alone, necessitates fighting them. How much more so when they are combined!

1. Their breaking of the covenant (nakth al-'ahd): All commentators agree this refers to the violation of the treaty. Ibn Abbas, As-Suddi, and Al-Kalbi said this verse was revealed concerning the disbelievers of Makkah who broke their oaths after the Treaty of Hudaybiyyah and aided Banu Bakr against Khuza'ah. This verse indicates that fighting those who break covenants is more appropriate than fighting other disbelievers, serving as a deterrent to others.
2. Their intent to expel the Messenger (wa hammū bi-ikhrāj ar-rasūl): This is one of the most serious grounds for fighting. There are differing opinions on this:
   • Some say it refers to their intent to expel him from Makkah when he migrated.
   • Others say it refers to their intent in Madinah, concerning the consultation and gathering to plan his assassination.
   • Still others say it refers to their intent to expel him because of what they committed that led to his departure—namely, breaking the covenant and aiding his enemies. The expulsion is attributed to them broadly because of the actions they undertook that necessitated it. The phrase {and they intended to expel the Messenger} implies either the actual act or the firm resolve to do so, even if the act was not fully carried out.
3. Their having initiated hostilities against you the first time (wa hum bad’ūkum awwala marrah): This refers to the fighting on the Day of Badr, because when the caravan was safe, they declared, "We will not turn back until we annihilate Muhammad and those with him."

The second opinion regarding the third point is that they initiated hostilities by fighting the allies of Khuza'ah, thus beginning with the breaking of the covenant. This is the view of the majority. The Almighty said {they initiated against you} to indicate that the aggressor is the more unjust party.

After explaining these three compelling reasons, the Almighty added: {Do you fear them? But Allah is more worthy that you should fear Him, if you are indeed believers.}

This statement strengthens the call to fight in several ways:

1. Enumerating strong justifications: Detailing these powerful reasons reinforces the call to action.
2. Psychological appeal: When you say to a man, "Do you fear your opponent?" it provokes him, as he would be ashamed to be labeled as fearful of his adversary.
3. Superiority of fearing Allah: The phrase {But Allah is more worthy that you should fear Him} implies: If you fear anyone, Allah is more deserving of your fear due to His utmost Power, Majesty, and Glory. The harm expected from them is, at most, death. However, what is expected from Allah includes severe punishment on the Day of Resurrection and inevitable disgrace in this world.
4. The requirement of faith: The phrase {if you are indeed believers} means that if you possess true faith, it is obligatory upon you to proceed with this fighting. Conversely, if you do not proceed, it implies you are not truly believers.

Thus, this verse encompasses seven types of motivations compelling them to fight those disbelievers who broke the covenant.

Further Scholarly Discussions on the Verse

There are several points to examine in this verse:

Al-Wahidi narrated from the scholars of meaning that when you say, "Do not do such-and-such," it is used for an action whose existence is anticipated (future). When you say, "Are you not doing such-and-such?" it is used for an action whose existence is confirmed (present). The difference is that the negative particle lā negates the future. When the interrogative particle a- enters it, it becomes an incitement to perform an action in the future. It is not used to negate the present state. When the a- enters it, it becomes for affirming the present state.

Ibn Abbas narrated that the Almighty's saying {Will you not fight a people...} is an encouragement for the Conquest of Makkah. His statement {a people who have broken their oaths} means Quraysh, who aided Banu al-Dīl ibn Bakr against Khuza'ah, the allies of the Messenger (peace be upon him). Allah commanded His Messenger to march to them to support Khuza'ah, which the Messenger did. He commanded the people to prepare for Makkah while Abu Sufyan was with Heraclius in Rome. Abu Sufyan returned to Madinah, entered upon Fatimah, the daughter of the Prophet (PBUH), seeking asylum, but she refused. She told her sons, Al-Hasan and Al-Husayn, who also refused. He then addressed Abu Bakr, who refused, and then Umar, who was severe. Finally, he addressed Ali, who did not answer him. He sought asylum with Al-Abbas, who was friendly to him, and Al-Abbas granted him asylum. The Messenger also granted asylum because of Al-Abbas's protection and let him go free. Al-Abbas said, "O Messenger of Allah, Abu Sufyan possesses a certain prestige; grant him something." The Messenger replied, "Whoever enters the house of Abu Sufyan is safe." Abu Sufyan returned to Makkah and proclaimed, "Whoever enters my house is safe." The people gathered around him and severely beat him, and the Conquest occurred at that time. This is what Ibn Abbas said.

Al-Hasan disagreed, saying this interpretation is not permissible because Surah Bara'ah (At-Tawbah) was revealed a year after the Conquest of Makkah. The distinction between the truth and falsehood of this matter can only be known through reports (narrations).

Abu Bakr Al-Asamm argued that this verse indicates that they disliked this fighting, based on the verse {Fighting has been decreed for you while it is hateful to you} (2:216). Therefore, Allah secured them through these verses.

Al-Qadi (the Judge) responded that Allah may urge the performance of an obligation even if the person is not reluctant or remiss in it. If he means that such incitement to Jihad is only effective when there is reluctance to fight, that is also incorrect. It is possible that Allah incites them to Jihad through this type of address so that the reluctance that would have occurred in the absence of this incitement does not materialize.

This verse indicates that a believer ought to fear his Lord and fear no one besides Him.

Verse 14

{Fight them; Allah will punish them by your hands and degrade them and grant you victory over them and heal the breasts of a believing people * And He will remove the rage of their hearts. And Allah turns in forgiveness to whom He wills. And Allah is Knowing, Wise.}