Surah At-Tawbah (9): Verses 14-15

Verse 14

{قاتلوهم يعذبهم الله بأيديكم ويخزهم وينصركم عليهم ويشف صدور قوم مؤمنين}

It is noted that after Allah commanded them to fight in the previous verse, He followed it up with seven matters, each of which necessitates their readiness to fight. In this verse, Allah reiterates the command to fight and mentions five types of benefits resulting from this fighting, each of which is significant on its own, let alone when combined.

The first benefit mentioned is: {يعذبهم الله بأيديكم} (Allah will punish them by your hands). This involves several points:

1. First Inquiry: Allah describes this as ‘adhāb (punishment), which is true, as Allah punishes the disbelievers, either immediately in this world or later in the Hereafter.
2. Second Inquiry: This punishment encompasses killing at times, captivity at others, and seizing wealth as a third aspect, covering everything mentioned.
   • Objection: If they argue, "Did Allah not say: {But Allah would never punish them while you were among them} (Al-Anfal: 33)? How can He say here: {Allah will punish them by your hands}?"
   • Response: The meaning of {But Allah would never punish them while you were among them} refers to the punishment of complete annihilation (isti’ṣāl). The meaning of {Allah will punish them by your hands} refers to the punishment of killing and warfare. The difference is that the punishment of annihilation might extend to the innocent, although it serves as a means for greater reward for them. However, the punishment of killing is apparently confined only to the guilty.
3. Third Inquiry: Our scholars use this verse to support their view that the actions of the servant are created by Allah. The phrase {Allah will punish them by your hands} implies that killing and captivity are acts of Allah, yet He brings them into existence through the hands of His servants—which is explicit in our doctrine.
   • Al-Jubba'i responded by saying: If it were permissible to say that Allah punishes the disbelievers by the hands of the believers, it would also be permissible to say that He punishes the believers by the hands of the disbelievers, or that He makes His prophets lie through the tongues of the disbelievers and curses the believers through their tongues, since Allah is the Creator of all that. Since the Mujbirah (determinists) do not permit the latter, it proves that Allah does not create the actions of the servants. Rather, He attributes these acts to Himself metaphorically because they occur by His command and grace, just as He attributes all obedience to Himself with this interpretation.
   • Our scholars responded by saying: What you attribute to us is true, but we do not express it verbally, just as we know Allah is the Creator of all bodies, yet we do not say, "O Creator of excrement and urine, O Former of beetles and worms." Similarly here. Furthermore, we agree that fornication, sodomy, and all reprehensible acts occur by Allah's decree and facilitation, yet it is not permissible to say, "O Facilitator of fornication and sodomy, O Remover of obstacles to them." As for your claim that the meaning here is merely decree, we say this diverts the speech from its apparent meaning, which is impermissible without overwhelming evidence. The overwhelming evidence is on our side, as an action does not occur except when the necessary impetus (dā‘iyah) arises, and the arising of that impetus is solely from Allah.

The second benefit is: {ويخزهم} (and disgrace them). This means the humiliation and degradation they suffer when they see themselves overpowered and humiliated by the hands of the believers. Al-Wahidi said that {ويخزهم} means after you kill them, implying this disgrace occurs in the Hereafter. This view is weak because we have already established that the disgrace occurs in this world.

The third benefit is: {وينصركم عليهم} (and grant you victory over them). Since disgrace befalls them due to being overpowered, victory befalls the Muslims due to their overpowering them.

• Objection: If the occurrence of their disgrace necessitates the occurrence of this victory, then mentioning it separately is redundant.
• Response: This is not the case. It is conceivable that disgrace might befall them from the believers, yet the believers might suffer some affliction from another source. Therefore, saying {and grant you victory over them} confirms that they benefit from this victory, triumph, and success.

The fourth benefit is: {ويشف صدور قوم مؤمنين} (and heal the breasts of a believing people). We have mentioned that the Khuza'ah tribe embraced Islam, and Quraysh aided Banu Bakr against them, causing them harm. Allah healed their breasts from the injury inflicted by Banu Bakr. It is known that when someone suffers prolonged harm from an adversary and Allah then grants him mastery over them in the best manner, their joy is immense, and this becomes a source of strength for the soul and firmness of resolve.

The fifth benefit is: {ويذهب غيظ قلوبهم} (and remove the rage of their hearts).

• Objection: One might argue that {and heal the breasts of a believing people} means healing from the pain of rage, which is the very essence of removing the rage of their hearts, making the phrase {and remove the rage of their hearts} redundant.
• Response: Allah promised them this victory, so they were in the distress of waiting—as it is said, "Waiting is the red death." Thus, healing their breasts was from the distress of waiting. This interpretation clarifies the difference between {and heal the breasts of a believing people} and {and remove the rage of their hearts}.

These are the five benefits Allah mentioned regarding this fighting, all of which relate to calming the impulses arising from the wrathful faculty: achieving satisfaction, exacting vengeance, and removing anger. Allah did not mention acquiring wealth or gaining provisions and drinks. This is because the Arabs were naturally inclined towards zeal and honor; thus, encouraging them toward these matters aligns with their disposition.

There remain some further inquiries:

1. First Inquiry: These descriptions are appropriate for the Conquest of Makkah, as what occurred in that event matched these conditions. For this reason, it is permissible to say the verse was revealed concerning it.
2. Second Inquiry: The verse indicates a miracle, as Allah informed them of the occurrence of these states, and they happened exactly as foretold. This constitutes foretelling the unseen, and foretelling the unseen is a miracle.
3. Third Inquiry: This verse indicates that the Companions were truly believers in Allah's knowledge, as it shows their hearts were filled with anger, zeal for the religion, and intense desire for the elevation of Islam. These states only occur in the hearts of true believers.
   • Note that Allah describing them with this does not negate their description with mercy and compassion, as Allah also said of them: {harsh against the disbelievers, merciful among themselves} (Al-Ma'idah: 54) and {harsh against the disbelievers, merciful among themselves} (Al-Fath: 29).

Verse 15

{ثم يتوب الله على من يشاء والله عليم حكيم}

Al-Farra' and Al-Zajjaj said this is mentioned as a new, independent statement (isti’nāf), and it cannot be the consequence of the command {Fight them}, because {Then Allah will turn (in forgiveness) to whomever He wills} cannot be the direct reward for fighting the disbelievers. They cite the parallel in Surah Ash-Shura: {If Allah wills, He will seal your hearts} (42:24), where the statement ends there, and then a new sentence begins: {And Allah erases falsehood} (42:24).

However, some scholars hold that this repentance can be a consequence of fighting, for several reasons:

1. When Allah commanded them to fight, it might have been difficult for some (as Al-Asamm believed). If they proceed to fight, this action serves as a form of repentance for that reluctance.
2. The attainment of victory and triumph is a great blessing. When a servant witnesses the succession of Allah's favors, it is not unlikely that this will prompt him to repent from all sins.
3. If victory, triumph, and wealth are attained, and worldly desires sought through unlawful means become accessible through lawful means (due to wealth and status), this can lead to repentance from those unlawful pursuits.
4. Some said that the soul has a strong inclination towards the world and its pleasures. When the doors of the world open up to a person, and Allah intends good for him, he realizes that its pleasures are trivial and fleeting. Consequently, the world becomes insignificant in his eyes, leading to the soul's withdrawal from it. This is one interpretation of the saying of Solomon (peace be upon him): {Grant me a kingdom such as no one after me will have} (Sad: 35). This means that after attaining this kingdom, the soul would no longer be preoccupied with seeking the world. He realized that upon gaining this greatest of kingdoms, the world and its pleasures hold no ultimate benefit. Thus, the heart turns away from the world and disregards it.

Therefore, the attainment of fighting leads to the five mentioned benefits, and the realization of those benefits necessitates repentance. Thus, repentance is connected to that fighting. The reason Allah said {to whomever He wills} is that the attainment of worldly success and the opening of its doors might lead to the heart's withdrawal from the world (for those whom Allah intends good for), or it might lead to the person becoming completely engrossed in it, resulting in their ruin and disconnection from the path of Allah. Since the outcome differs as explained, Allah said: {Then Allah will turn (in forgiveness) to whomever He wills}.

Then Allah says: {والله عليم حكيم} (And Allah is All-Knowing, All-Wise). Meaning, He knows everything done and enacted in His dominion and realm, and He is Wise in His judgments and actions.

Verse 16

{أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم ولم يتخذوا من دون الله ولا رسوله ولا المؤمنين وليجة والله خبير بما تعملون}