أَلَا تُقَاتِلُونَ قَوْمًا نَّكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَاللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ (13)
(9:13) Will you not fight *16 such people who have been breaking their solemn pledges, who conspired to banish the Messenger and were the first to transgress against you? Are you afraid of them? If you are true Believers, surely Allah has a greater right that you should fear Him.
*16) In this passage the addressees are the Muslims. They have been urged to fight perseveringly in the Way of Allah, without paying the least heed to their ties of blood and relationship and to their worldly interests. In order to understand fully the spirit of this passage, the reader should keep in view the state of affairs at the time, when the abrogation of the treaties was declared. Though Islam was reigning supreme in the greater part of Arabia and there was no greater power to challenge its supremacy, still superficial observers saw a number of dangers in the extreme step which was being taken at that time.
First, it was feared that the abrogating of the treaties with all the mushrik clans at one and the same time, and debarring them from Haj and changing the guardianship of the Ka`abah and abolishing alI the rituals of `ignorance', would so incite the mushriks and the hypocrites and enkindle such fire of enmity that they would be ready to shed the last drop of their blood for safeguarding their interests and prejudices.
Secondly, it was feared that the mushriks would be greatly enraged by this declaration which granted freedom of movement to the Muslims to perform Haj, whereas it forbade the non-Muslims. Obviously this would also affect adversely their economic condition, for Haj played a very important part in the economic life of Arabia during that period of her history.
Lastly, it was feared that this would put to a hard trial those people who had embraced Islam recently after the Peace Treaty of Hudaibiyah and the Conquest of Makkah. For many of their kith and kin were still mushriks, some of whom had their interests closely bound up with those offices of `ignorance' which were abolished. Now it was obvious that the total war against the mushriks demanded that these new Muslims should not only kill their own near and dear ones but should also themselves abolish those ancient offices and distinctions which they had enjoyed for centuries.
Though it is true that none of these dangers took any practical shape, there were good reasons for these apprehensions, for none could foresee the trends of events at the time of the abrogation of the treaties. And the dangers were averted because these Commandments had prepared them beforehand to meet them. More than that: this preparedness produced other good results. The delegates from the remnants of the mushriks, their chiefs and rulers began to visit Al-Madinah and take the oath of allegiance to Islam and obedience to the Holy prophet, who let them retain their old positions and offices. These things proved that if the Muslims had not been in a state of readiness to take immediate action for enforcing the terms of the "Declaration" with the sword, the events which followed might have taken a different direction. Therefore it was the need of the hour that the Muslims should have been vehemently urged for Jihad, and their apprehensions removed. T. hat is why it was being enjoined that they should not let anything hinder them from doing the Will of Allah. And this is the theme of this discourse.