Surah At-Tawbah 9:13
سُورَةُ التَّوۡبَةِ · Medinan · Verse 13 of 129
أَلَا تُقَٰتِلُونَ قَوْمًۭا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
Translation
How could you not fight a people who have broken their oaths, who tried to drive the Messenger out, who attacked you first? Do you fear them? It is God you should fear if you are true believers.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This powerful verse opens with a striking rhetorical question, designed not to elicit information, but to stir the hearts and minds of the believers. Allah, the Exalted, addresses them directly, implicitly rebuking any hesitation and strongly encouraging them to fight those who have wronged them.
A Powerful Question
The ayah begins with *أَلَا تُقَٰتِلُونَ قَوْمًۭا* (Ala tuqatilūna qawman), which translates to "Will you not fight a people...?" The particle *أَلَا* (Ala) here is not a simple interrogative "A-la" (is it not?) but rather a powerful tool of incitement and encouragement. Scholars like al-Zamakhshari and Ibn Ashur explain that this phrasing emphasizes the importance of fighting to such an extent that it becomes a strong urging, a form of reproach for any reluctance, and a call to action. It's as if Allah is saying, "What could possibly prevent you from fighting such a people?"
Three Grievous Wrongs
Allah immediately provides three compelling reasons, each weighty enough on its own, to underscore the necessity of engagement. Al-Razi points out that any one of these reasons would justify fighting, so their combination leaves no room for doubt.
First, *نَّكَثُوٓا۟ أَيْمَٰنَهُمْ* (nakathū aymānahum), meaning "they broke their oaths." This refers to their repeated violation of solemn agreements, specifically the Treaty of Hudaybiyyah, by aiding their allies against those allied with the Muslims. The word *nakathū* (they broke) vividly describes the treachery of violating a sacred pledge.
Second, *وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ* (wa hammū bi-ikhrāji ar-rasūl), meaning "and they plotted to expel the Messenger." The word *همّوا* (hammū) signifies their strong intention or resolve. Ibn Ashur highlights the significance of "plotting to expel" rather than "expelling," suggesting that their evil intention was known to Allah, even if they were prevented from fully carrying it out, such as their attempts to expel the Prophet from Madinah through warfare. This highlights that their malicious intent, even without full execution, was a grave offense.
Third, *وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ* (wa hum bada'ūkum awwala marratin), meaning "and they started hostilities against you the first time." This underscores their role as the aggressors, explicitly mentioning that they initiated the breach of peace and conflict. As al-Razi notes, this is a clear principle: the one who initiates wrongdoing is the most unjust.
Whom Do You Truly Fear?
The verse concludes with another piercing rhetorical question: *أَتَخْشَوْنَهُمْ ۚ* (A-takhshawūnahaum? - Do you fear them?). This is a direct challenge to the believers' fear, confronting any apprehension they might have regarding their enemies. Al-Zamakhshari sees this as a rebuke for harboring fear of their adversaries.
The answer is immediate and absolute: *فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ* (FaAllahu ahaqqu an takhshawhu in kuntum mu'minīn), meaning "Then Allah is more worthy that you should fear Him, if you are believers." The term *أَحَقُّ* (ahaqqu - more worthy or deserving) emphasizes that Allah, who commands them, is the only one truly deserving of awe and reverence. Al-Razi explains that human fear is about worldly consequences, while fear of Allah pertains to severe consequences in the Hereafter. The conditional phrase "if you are believers" is not meant to cast doubt on their faith, but rather, as Ibn Ashur explains, to ignite their spiritual drive. It prompts them to demonstrate the sincerity of their faith by prioritizing their fear of Allah over any fear of people. This powerful wording calls believers to align their actions with their deepest convictions, trusting in Allah's power and wisdom above all else.
Sources: al-Razi (Mafatih al-Ghayb), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn
Qur'anic Worlds
This powerful verse, Surah At-Tawbah 9:13, is a direct call from Allah to the believers, urging them to engage in battle against their persistent enemies. It unveils a crucial chapter in the "World of Revelation," reflecting the challenging circumstances faced by the early Muslim community in Medina. The tone is one of strong encouragement and a clear challenge to fear, highlighting the deep betrayals and aggressions endured.
A Look at the Opponents
Allah asks, "أَلَا تُقَٰتِلُونَ قَوْمًۭا" (Will you not fight a people?). The commentaries, especially al-Razi, al-Baghawi, and Sayyid Qutb, identify these people primarily as the polytheists of Mecca, specifically the Quraysh, who had a long history of animosity towards the Prophet and the Muslims. The verse lays out three compelling reasons why fighting them was not only justified but necessary.
A History of Betrayal
First, Allah reminds the believers, "نَّكَثُوٓا۟ أَيْمَٰنَهُمْ" (who broke their oaths). This refers to their repeated violations of covenants. A significant instance, mentioned by al-Baghawi and Ibn Kathir, was the breaking of the Treaty of Hudaibiyah. The Quraysh, by aiding their allies, Banu Bakr, in attacking Khuza'ah (who were allies of the Prophet), demonstrated a profound disregard for their agreements. This act made it clear that their promises could not be trusted.
Second, the verse highlights, "وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ" (and plotted to expel the Messenger). Long before the migration to Medina, the Quraysh had conspired in Mecca to either imprison, kill, or drive the Prophet Muhammad out of his own city. As Sayyid Qutb notes, they even planned this in the sacred House of Allah, where tradition granted sanctuary even to murderers. This was not just a plot but an act that ultimately forced the Prophet's emigration from his beloved hometown, as explained by al-Tabari and Ibn Kathir.
Third, Allah states, "وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ" (and they initiated aggression against you first). This refers to their unprovoked acts of hostility. Scholars like al-Baghawi and Sayyid Qutb point to their continued aggression at the Battle of Badr, where they pressed for conflict even after their trade caravan was safe, or their attacks on the Prophet's allies, Khuza'ah. These were not defensive actions by the Quraysh, but clear instances of them being the aggressors, making the Muslim's response a form of self-defense and protection of the vulnerable.
The Ultimate Fear
After recounting these grave transgressions, the verse poses a powerful rhetorical question: "أَتَخْشَوْنَهُمْ" (Do you fear them?). This addresses any lingering fear or hesitation in the hearts of some believers. Al-Razi explains this question is meant to stir a sense of honor and shame in being afraid of such adversaries. The verse immediately provides the answer: "فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ" (Then Allah is worthier that you fear Him if you are believers). Mufti Shafi emphasizes that fearing anything other than Allah in a way that obstructs His commands is inconsistent with true faith. This statement reorients the believers' perspective, reminding them that their ultimate allegiance and fear should be directed solely towards Allah, whose power and punishment far outweigh any earthly threat.
This verse, therefore, uses the "World of Revelation" to recall a shared history of injustice and betrayal, solidifying the believers' resolve and reminding them of the true foundation of their courage: their faith in Allah.
Sources: Ma'arif al-Quran (Mufti Shafi), al-Razi (Mafatih al-Ghayb), al-Baghawi (Maalim al-Tanzil), Sayyid Qutb (Fi Zilal al-Quran), al-Tabari (Jami al-Bayan), Ibn Kathir
Topics that discuss this verse
Surah At-Tawbah 9:13 is discussed in 6 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah At-Tawbah 9:13 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.