2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
وَقَاتِلُواْ
فِي سَبِيلِ
اللّهِ الَّذِينَ
يُقَاتِلُونَكُمْ
وَلاَ تَعْتَدُواْ
...
2: 190. Fight in the Cause of Allah, those who fight you, but do not transgress limits;
C204. War is only permissible in self-defence, and under well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the worship of Allah.
In any case strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms. (R).
... إِنَّ اللّهَ لاَ يُحِبِّ الْمُعْتَدِينَ ﴿١٩٠﴾
for Allah loveth not transgressors.
وَاقْتُلُوهُمْ
حَيْثُ ثَقِفْتُمُوهُمْ
وَأَخْرِجُوهُم
مِّنْ حَيْثُ
أَخْرَجُوكُمْ
...
2: 191. And slay them wherever ye catch them, and turn them out from where they have turned you out;
... وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ...
for tumult and oppression are worse than slaughter;
... وَلاَ تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ...
but fight them not at the Sacred Mosque, unless they (first) fight you there;
C205. This passage is illustrated by the events that happened at Hudaybiyah in the sixth year of the Hijrah, though it is not clear that it was revealed on that occasion.
The Muslims were by this time a strong and influential community. many of them were exiles from Mecca, where the Pagans had established an intolerant autocracy, persecuting Muslims, preventing them from visiting their homes, and even keeping them out by force from performing the Pilgrimage during the universally recognised period of truce.
This was intolerance, oppression, and autocracy to the last degree, and the mere readiness of the Muslims to enforce their rights as Arab citizens resulted without bloodshed in an agreement which the Muslims faithfully observed.
The Pagans, however, had no scruples in breaking faith, and it is unnecessary here to go into subsequent events.
In general, it may be said that Islam is the religion of peace, good will, mutual understanding, and good faith. But it will acquiesce in wrongdoing, and its men will hold their lives cheap in defence of honour, justice, and the religion which they hold sacred. Their ideal is that of heroic virtue combined with unselfish gentleness and tenderness, such as is exemplified in the life of the Prophet.
They believe in courage, obedience, discipline, duty, and a constant striving by all the means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness.
They know that war is an evil, but they will not flinch from them it if their honour demands it and a righteous Imam (such as Muhammad was par excellences) commands it, for then they know they are not serving carnal ends. In other cases, war has nothing to do with their faith, except that it will always be regulated by its humane precepts. (R).
... فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاء الْكَافِرِينَ ﴿١٩١﴾
but if they fight you, slay them. Such is the reward of those who suppress faith.
C206. Suppress faith: in the narrower as well as the larger sense.
If they want forcibly to prevent you from exercising your sacred rites, they have declared war on your religion, and it would be cowardice to ignore the challenge or to fail in rooting out the tyranny.
فَإِنِ
انتَهَوْاْ
فَإِنَّ اللّهَ
غَفُورٌ رَّحِيمٌ
﴿١٩٢﴾
2: 192. But if they cease, Allah is Oft-Forgiving, Most Merciful.
وَقَاتِلُوهُمْ
حَتَّى
لاَ تَكُونَ
فِتْنَةٌ وَيَكُونَ
الدِّينُ لِلّهِ...
2: 193. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah;
C207. Justice and faith: The Arabic word is Din, which is comprehensive. It implies the ideas of indebtedness, duty, obedience, judgment, justice, faith, religion, customary rites, etc.
The clause means: "until there is Din for Allah."
... فَإِنِ انتَهَواْ فَلاَ عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ ﴿١٩٣﴾
but if they cease, let there be no hostility except to those who practice oppression.
C208. If the opposite party cease to persecute you, your hostility ends with them as a party, but it does not mean, that you become friends to oppression. Your fight is against wrong; there should be no rancour against men.
الشَّهْرُ
الْحَرَامُ
بِالشَّهْرِ
الْحَرَامِ
وَالْحُرُمَاتُ
قِصَاصٌ...
2: 194. The prohibited month for the prohibited month, and so for all things prohibited, there is the law of equality.
C209. Haram: prohibited, sacred.
The month of Pilgrimage (Dhu al Hajja) was a sacred month, in which warfare was prohibited by Arab custom. The month preceding (Dhu al Qadah) and the month following (Muharram) were included in the prohibition, and Muharram was specially called al-Haram.
Possibly Muharram is meant in the first line, and the other months and other prohibited things in "all things prohibited".
In Rajab, also, war was prohibited.
If the pagan enemies of Islam broke that custom and made war in the prohibited months, the Muslims were free also to break that custom but only to the same extent as the other broke it.
Similarly the territory of Makkah was sacred, in which war was prohibited. If the enemies of Islam broke that custom, the Muslims were free to do so to that extent. Any convention is useless if one party does not respect it.
There must be a law of equality. Or perhaps the word reciprocity may express it better.
... فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ ...
If then anyone transgresses the prohibition against you, transgress ye likewise against him.
... وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ ﴿١٩٤﴾
But fear Allah, and know that Allah is with those who restrain themselves.
C210. At the same time the Muslims are commanded to exercise self-restraint as much as possible.
Force is a dangerous weapon. It may have to be used for self-defence or self-preservation, but we must always remember that self-restraint is pleasing in the eyes of Allah. Even when we are fighting, it should be for a principle, not out of passion.
وَأَنفِقُواْ
فِي سَبِيلِ
اللّهِ وَلاَ
تُلْقُواْ
بِأَيْدِيكُمْ
إِلَى التَّهْلُكَةِ
...
2: 195. And spend of your substance in the Cause of Allah, and make not your own hands contribute to your destruction,
C211. Every fight requires the wherewithals for the fight, the "sinews of war".
- If the war is just and in the cause of Allah, all who have wealth must spend it freely. That may be their contribution to the Cause, in addition to their personal effort, or if for any reason they are unable to fight.
- If they hug their wealth, perhaps their own hands are helping in their own self destruction. Or
- if their wealth is being spent, not in the Cause of Allah, but in something which pleases their fancy, it may be that the advantage goes to the enemy, and they are by their action helping their own destruction.
In all things, their standard should be, not selfishness, but the good of their brethren, for such good is pleasing to Allah.
... وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ ﴿١٩٥﴾
but do good; for Allah loveth those who do good.
Asad’s Version:
2:190 Fight in the way of God against those who fight against you ; but begins not hostilities . Lo ! God loveth not aggressors.
2: 191 “--- for tumult and oppression are worse than slaughter ; “
2:192 “ And one who attack you, attack him in like manner as he attack you”
2: 192 But if they cease , God is oft-forgiving , Most Merciful.
2 : 193 And fight them on until there is no more tumult and oppression, and there prevail justice and faith in God; but if they cease , let there be no hostility except to those who practise oppression.
2: 194 …But fear God , and know that God is with those who restrain themselves.
2: 195 … And make not your own hands contribute to destruction ; but do good; for God loveth those who do good.
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3. Sura al-Imran
Medina 89 [200 verses]
The Quranic Text & Ali’s Version:
وَلْيَعْلَمَ
الَّذِينَ
نَافَقُواْ...
167. And the Hypocrites also.
C476. The testing of the Hypocrites was the searching out of their motives and exposing them to the sight of their brethren, who might otherwise have been taken in.
In the first place they gave counsels of caution: in their minds it was nothing but cowardice.
In the second place, what they wished was not the good of the community but its being placed in a contemptible position. When others were for self-sacrifice, they were for ease and fair words. Pretending to be Muslims, they were nearer to Unbelief.
Ironically they pretended to know nothing of fighting, and left their devout brethren to defend their faith and ideas. If that devout spirit did not appeal to them, they might at least have defended their city of Madinah when it was threatened,-defended their hearths and homes as good citizens.
...وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ...
These were told: "Come, fight in the way of Allah, or (at least) drive (the foe from your city)."
...قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ ...
They say: "Had we known how to fight, we should certainly have followed you."
...هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ ...
They were that day nearer to unbelief than to faith,
...يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ ﴿١٦٧﴾
saying with their lips what was not in their hearts.
But Allah hath full knowledge of all they conceal.
3: 167
Asad and mark out those who were tainted with hypocrisy and, when they were told, “Come, fight in God’s cause” – or, “Defend yourselves” [ note 128] – answered, “If we but knew [that it would come to a ] fight, we would indeed follow you.” Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in heir hearts [note 129], the while God knew fully well what they were trying to conceal:
Pickthall And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is best aware of what they hide.
Transliteration Wa liya'lamal lazina na_faqu_, wa qila lahum ta'a_lau qa_tilu_ fi sabililla_hi awidfa'u_, qa_lu_ lau na'lamu qita_lal lattaba'na_kum, hum lilkufri yauma'izin aqrabu minhum lil'ima_n(i), yaqu_lu_na biafwa_hihim ma_ laisa fi qulu_bihim, walla_hu a'lamu bima_ yaktumu_n(a).
[[ Asad’s note 128 Only a fight in self-defense – in the widest meaning of this term – can be considered a “fight in God’s cause” (see 2: 190-194, and the corresponding notes); and, thus, the particle “or” between these two phrases is almost synonymous with the expression “in other words”.
129 – This is an allusion to the three hundred men who, on the way from Medina to Mount Uhud, forsook the Prophet on the specious plea that he did not really intend to give battle (see note 90 above). But since they knew in their hearts that it would come to a fight, their defection from God’s cause almost amounted to a denial of him (kufr, here rendered as “apostasy”) ]]
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4. Sura an-Nisa
Medina 92 [Hijra 4]
The Quranic Text & Ali’s Version:
فَقَاتِلْ
فِي سَبِيلِ
اللّهِ لاَ
تُكَلَّفُ
إِلاَّ نَفْسَكَ
وَحَرِّضِ
الْمُؤْمِنِينَ...
4: 84. Then fight in Allah's cause -- thou art held responsible only for thyself, and rouse the believers.
... عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ...
It may be that Allah will restrain the fury of the unbelievers:
... وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً ﴿٨٤﴾
for Allah is the strongest in might and in punishment.
C603. The courage of Muhammad was as notable as his wisdom, his gentleness, and his trust in Allah. Facing fearful odds, he often stood alone, and took the whole responsibility on himself. But his example and visible trust in Allah inspired and roused the Muslims, and also -speaking purely from a human point of view- restrained the fury of his enemies.
When we consider that he was Allah's inspired Messenger to carry out His Plan, we can see that nothing can resist that Plan. If the enemy happens to have strength, power, or resources, Allah's strength, power, and resources are infinitely greater. If the enemy is meditating punishment on the righteous for their righteousness. Allah's punishment for such wickedness will be infinitely greater and more effective.
Other Versions:
4: 84
Asad Fight you [note 101] , then , in God's cause - since you are but responsible for your own self - and inspire the believers to overcome all fear of death [note 102]. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter.
Pickthall So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for thyself and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.
Fa qa_til fi sabililla_h(i), la_ tukallafu illa_ nafsaka wa harridil mu'minin(a),'asalla_hu ay yakuffa ba'sal lazina kafaru_, walla_hu asyaddu ba'saw wa asyaddu tankila_
[[ Asad’s note 101 - ………The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war.
note 102 – The term ‘harad’ signifies “corruption of body and mind” or “corruption in one’s conduct”, as well as “constant disquietude of mind” (Qamus). ..In the two instances where this verb occurs I nteh Quran (in this as well as in 8:65), it has the imperative form: “Render the believers free of all disquietude of mind” or, tropically, “of all fear of death”. The usual rendering of the phrase “harrid al-mu’minin’ as “urge [or “rouse” or “stir up”] the believers” does not convey the full meaning of the verb “harrada”, notwithstanding the fact that it has been suggested by some of the classical philologists….]]