8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
إِنَّ
الَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
بِأَمْوَالِهِمْ
وَأَنفُسِهِمْ
فِي سَبِيلِ
اللّهِ...
8: 72. Those who believed, and adopted exile, and fought for the faith, with their property and their persons, in the Cause of Allah,
...وَالَّذِينَ آوَواْ وَّنَصَرُواْ أُوْلَـئِكَ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ...
as well as those who gave (them) asylum and aid - these are (all) friends and protectors, one of another.
C1239. The reference is to the Muhajirin and the Ansar, the Emigrants and the Helpers, the people who forsook their homes and adopted voluntary exile from Makkah in company with their beloved Leader, and their good friends in Madinah, who gave them asylum and every kind of assistance, moral and material.
Under the magnetic personality of the Holy Prophet these two groups became like blood-brothers, and they were so treated in matters of inheritance during the period when they were cut off from their kith and kin.
...وَالَّذِينَ آمَنُواْ وَلَمْ يُهَاجِرُواْ مَا لَكُم مِّن وَلاَيَتِهِم مِّن شَيْءٍ حَتَّى يُهَاجِرُواْ...
As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile;
C1240. The Believers (Muslims) were entitled to all assistance in matters of religion. But if they were not strong enough to suffer voluntary exile on behalf of the Cause and make the personal sacrifices which their more ardent brethren in faith made, they could not reasonably ask for political or military assistance or protection.
...وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلاَّ عَلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ...
But if they seek your aid in religion,it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance:
C1241. If a community suffers voluntary exile on account of persecution and oppression, and some of its weaker brethren stay behind, holding fast to faith but not prepared for the higher sacrifice, the exiles have still a duty to help their weaker brethren in matters of religion.
The exiles, being at open war against the State which oppressed them, would be free to fight against such State. But if the weaker brethren are in a State in mutual alliance with the Community, the Community cannot in honour interfere with that State, whether it is Muslim or not.
Presumably the alliance implies that the grievances of the weaker brethren will be redressed by the State itself. But it is not honourable to embarrass your own ally.
...وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٧٢﴾
and (remember) Allah seeth all that ye do.
8: 72
Asad Behold, as for those who have attained to faith, and who have forsaken the domain of evil [note 77] and are striving hard, with their possessions and their lives, in God’s cause, as well as those who shelter and succor [them] note 78 – these are [truly] the friends and protectors of one another.
Pickthall Lo! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them; these are protecting friends one of another. And those who believed but did not leave their homes, ye have no duty to protect them till they leave their homes; but if they seek help from you in the matter of religion then it is your duty to help (them) except against a folk between whom and you there is a treaty. Allah is Seer of what ye do.
Transliteration Innal lazina a_manu_ wa ha_jaru_ wa ja_hadu_ bi amwa_lihim wa anfusihim fi sabililla_hi wallazina a_waw wa nasaru_ ula_'ika ba'duhum auliya_'u ba'd(in), wallazina a_manu_ wa lam yuha_jiru_ ma_ lakum miw wala_yatihim min syai'in hatta_ yuha_jiru_, wa inistansaru_kum fid dini fa 'alaikumun nasru illa_ 'ala_ qaumim bainakum wa bainahum misa_q(un), walla_hu bima_ ta'malu_na basir(un).
[[ Asad’s note 77 - See surah 2, note 203. Historically, the expression relates to the Meccas Muslims who migrated with the Prophet to Medina; but the sequence makes it clear that the definitions and injunctions provided by this verse are in the nature of a general law, valid for all times. With all this, it should be noted that the hijrah referred to here has a preponderantly physical connotation, implying an emigration from a non-Muslim country to a country ruled by the law of Islam. …]]
[[Ruby’s note – In particular this verse refers to the situation of believers migrating from Mecca to Medina with the Prophet. However, in general it commands the believers –who believe in God and submit to His Will and Moral Law and do good in this life – to leave a place or situation surrounded and dominated by evil and injustice to the point that there is no hope of transformation in near future. As long as a group can sustain itself in a place without compromising in fundamental belief and practice and can expect to contribute towards transformation of that place this command does not apply to them. It becomes an imperative to migrate when the group’s lives are threatened and their safety, security and lifestyle are threatened by the surrounding community which becomes morally repugnant and completely devoid of civility and ethics to pose this threat. And the believers cannot hope to make any difference in that overwhelmingly hostile, threatening and repugnant situation as it existed in Mecca. If this situation exists in a different time and at a different place the command is valid for the circumstances.
I disagree with Asad in his assertion that it implies migration “from a non-Muslim country to a country ruled by the law of Islam”. First of all it could be a so called “Muslim” country which could pose such a threat because of their moral and ethical failure. A group who believe and basically upright should leave this place. Secondly, Asad is contradicting himself as far as defining Muslims and a Muslim country. He himself asserted many places that the Quran’s definition of Muslims and Islam are different from those that exist in the Muslim world. According to the Quran a Muslim is one who submits to and complies with the moral law of God and Islam is religion of submission. According to Asad this definition is not exclusive to or limited by any brand of faith or any sect or group of a religion. These terms Muslim and Islam have universal applicability of righteousness and goodness of people without limiting them by brand. And finally it is not up to human being to judge who is a Muslim and who is not: only God can judge that and that judgment is left for the Hereafter. For here the believers are commanded to live and work among diversity of people to cooperate and compete in doing good work [5:48}. Therefore the concept of a “country ruled by the law of Islam” is not consistent with this fundamental concept of Islam. The ‘law of Islam’ is a subjective matter and it depends on human interpretation of the divine law. Then which interpretation would be the ‘law of Islam’ for a particular state?
On the other hand a neutral or secular state founded on the ideas and principles that fully comply with that of the fundamental tenets of Islam could very well be a state where the believers could live and practice their faith in peace. That state then could be the one which is implied by the verse 5:48 and practices broad and neutral or secular governance.
Therefore harboring this idea of migrating fro a non-Muslim to a Muslim state is grossly misleading and could be outright wrong. This could ignite a whole set of convulsions and conflagrations in human affairs – as it did in the past and particularly in our time -- contributing towards dissentions, divisions, oppression and injustice that violate the essence of Islam which is to establishing peace and progress in human affairs.]]
[[ Ali’s notes - [[ Ali’s notes - 1239 The reference is to the Muhajirin and the Ansar, the Emigrants and the Helpers, the people who forsook their homes and adopted voluntary exile from Makkah in company with their beloved Leader, and their good friends in Madinah, who gave them asylum and every kind of assistance, moral and material. Under the magnetic personality of the Holy Prophet these two groups became like blood-brothers, and they were so treated in matters of inheritance during the period when they were cut off from their kith and kin. (8.72)
1240 The Believers (Muslims) were entitled to all assistance in matters of religion. But if they were not strong enough to suffer voluntary exile on behalf of the Cause and make the personal sacrifices which their more ardent brethren in faith made, they could not reasonably ask for political or military assistance or protection. (8.72)
1241 If a community suffers voluntary exile on account of persecution and oppression, and some of its weaker brethren stay behind, holding fast to faith but not prepared for the higher sacrifice, the exiles have still a duty to help their weaker brethren in matters of religion. The exiles, being at open war against the State which oppressed them, would be free to fight against such State. But if the weaker brethren are in a State in mutual alliance with the Community, the Community cannot in honor interfere with that State, whether it is Muslim or not. Presumably the alliance implies that the grievances of the weaker brethren will be redressed by the State itself. But it is not honorable to embarrass your own ally. (8.72) ]]
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9. [at-Tawbah, Medina 113, 9H after Tabuk]
The Quranic Text & Ali’s Version:
الَّذِينَ
آمَنُواْ وَهَاجَرُواْ
وَجَاهَدُواْ
فِي سَبِيلِ
اللّهِ بِأَمْوَالِهِمْ
وَأَنفُسِهِمْ
أَعْظَمُ دَرَجَةً
عِندَ اللّهِ...
9: 20. Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah:
C1270. Here is it good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in;
- a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and
- an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah.
Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad.
...وَأُوْلَئِكَ هُمُ الْفَائِزُونَ ﴿٢٠﴾
They are the people who will achieve (salvation).
Other Versions:
9: 20
Asad Those who believe, and who have forsaken the domain of evil [note 30] and have striven hard in God’s cause with their possessions and their lives have the highest rank in the sight of God; and it is they, they who shall triumph [in the end]!
Pickthall Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant.
Transliteration Allazina a_manu_ wa ha_jaru_ wa ja_hadu_ fi sabililla_hi bi amwa_lihim wa anfusihim, a'zamu darajatan 'indalla_h(i), wa ula_'ika humul fa_'izu_n(a).
[[ Asad’s note 30 – See surah 2, note 203, and surah 4, note 124]
[[ Ali’s notes: -
1270 Here is a good description of Jihad. It may require fighting in Allah's cause, its a form of self-sacrifice. But its essence consists in (1) a true and sincere Faith, which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and fade away, and (2) an earnest and ceaseless activity, involving the sacrifice (if need be) of life, person, or property, in the service of Allah. Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad. (9.20)]]