What Jihad Stands For

By Ruby Zigrino

In the aftermath of the recent event of loss of so many innocent lives and destruction of property by terrorists who seem to come from Muslim countries and who seem to bear Muslim names, many in this country and throughout the world may erroneously think that Islam encourages or endorses such cruelty and disrespect of life.

Nothing could be further from the truth.

During the last several decades, especially from the inception of the state of Israel and the struggle of the Palestinians for their homeland, the Arabic word “Jihad” which means “Struggle” has been associated with violence, terrorism, taking innocent lives in hijacking, kidnapping, etc. In the media the word has been ignorantly or deliberately used with groups of people who are extremists and so called “fanatics”. (An instant connotation between terrorism and Islam is made whenever the

Word Jihad is mentioned in the media as if Islam prescribes force and violence in promoting fanaticism and to spread its ideas.)

The believers are commanded to strive against, struggle against, and fight against evil and wrong-doings in any form or content. The name of this struggle in Islam is Jihad. That is the meaning Islam assigns to the word “Jihad”.

That is why one of the highest form of Jihad is said to be against one's own greed, lust, aggression, and other evilness; because that Jihad is considered to the most difficult one.

A life is sacrosanct in Islam : The Quran says : 6:151 "Take not life , which God hath made sacred, except by way of justice and law.” It lays down clearly that (5:32) : “ If anyone kills a human being for other than man-slaughter or for spreading corruption on earth - it shall be as though he had killed all mankind ; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind.”

The striving to comply with this Supreme Will and Law is the true meaning of Jihad. And the result and the goal of this struggle is assured to have peace and harmony within oneself and among others.

.

Islam believes that this struggle, at times, may take the form of wars and bloodshed.

But this is recommended to be the last resort for a believer, only after all other means

Fails and the enemy does not leave any other option.

These can be clear from the following injunctions in the Quran:

There cannot be any offensive fight in Islam, the fighting is only for self-defense.

And preservation of one’s fundamental rights and liberty.

Initiation of fighting on the ground of hatred and dislike is prohibited. 2:190 Fight in the way of God against those who fight against you ; but begin not hostilities . Lo ! God loveth not aggressors.

Disturbances of peace, initiating offensive fights are considered as SPREADING CORRUPTION ON EARTH and serious punishment is due to them in this life and in the hereafter. (4:94)

If the fighting starts, believers and righteous people are commanded to fight with utmost strength, and vigor: with the best of their persons and possessions: with discipline, firm determination, and putting their trust completely and solely on God and no one else.

( 4:104, 64:11, 8:55

However, there cannot be any overdoing or transgression in a fight:

2:190 Fight in the cause of God those who fight you, but do not transgress limits ; for God loveth not the transgressors.

If the enemy desist from the fight the believers must stop fight immediately. If the opposite party offer peace, the believers must accept peace even if they suspect insincerity and manipulation. It is asked of believers that they must give benefit of doubt to the enemy whenever they make any reconciliatory offer. And commanded that the believers put their trust and confidence in God in doing so.

8:61 But if the enemy incline towards peace, do you (also) incline towards peace , and trust in God : for He is the One that hearth and knoweth (all things)

If, however, there are repeated breach of agreement or treaty, then the believers are asked to fight with full force again until oppression is gone and God’s law prevails.

Mere opposition, or disagreement does never call for a Jihad . No fighting is allowed against the non-Muslims who do not fight. 4: 90 If they they hold aloof from you and wage not war against you and offer you peace, God allow you no way against them.

(non-believers or at that time the enemies of the believers)

The Quran declares that oppression and persecution are worse than killing (2:291). In Islam protecting one’s fundamental rights is a duty, and fighting even killing, if need be, if those rights are violated. 2: 191 “--- for tumult and oppression are worse than slaughter ; Tolerating injustice and oppression is considered an evil deed itself. It is commanded that the believers should fight until there is no more oppression and injustice and the Law of God prevails.

( 2:193 & 8:39 ).

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.

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3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:

فَرِحِينَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ ...

3: 170. They rejoice in the bounty provided by Allah:

...وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُواْ بِهِم مِّنْ خَلْفِهِمْ أَلاَّ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿١٧٠﴾

and with regard to those left behind, who have not yet joined them (in their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.

C478. The Martyrs not only rejoice at the bliss they have themselves attained. The dear ones left behind are in their thoughts: it is part of their glory that they have saved their dear ones from fear, sorrow, humiliation, and grief, in this life, even before they come to share in the glories of the Hereafter.

Note how the refrain: "on them shall be no fear, nor shall they grieve": comes in here with a new and appropriate meaning.

Besides other things, it means that the dear ones have no cause to grieve at the death of the Martyrs; rather have they cause to rejoice.

Pickthall’s Version:

3: 170

Pickthall Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: that there shall no fear come upon them neither shall they grieve.

Transliteration Farihin bima_ a_ta_humulla_hu min fadlih(i), wa yastabsyiru_na billazina lam yalhaqu_ bihim min khalfihim, alla_ khaufun'alaihim wa la_ hum yahzanu_n(a).

[[ Ali’s notes - 478 The Martyrs not only rejoice at the bliss they have themselves attained. The dear ones left behind are in their thoughts: it is part of their glory that they have saved their dear ones from fear, sorrow, humiliation, and grief, in this life, even before they come to share in the glories of the Hereafter. Note how the refrain: "on them shall be no fear, nor shall they grieve": comes in here with a new and appropriate meaning. Besides other things, it means that the dear ones have no cause to grieve at the death of the Martyrs; rather have they cause to rejoice. (3.170) ]]

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4. [ an-Nisa, Medina 92]

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.

وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء...

4: 89. They but wish that ye should reject faith, as they do, and thus be on the same footing (as they):

... فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ...

but take not friends from their ranks until they flee in the way of Allah (from what is forbidden).

C607. Flee: the verbal form which the noun Hijrah is derived. Bukhari interprets this rightly as fleeing from all that is forbidden. This would include Hijrah in the technical sense of leaving a place in which the practice of religion is not allowed.

But it is more general. In time of war, if a man is willing to submit to discipline and refrain from infringing orders issued, he has proved his fidelity and may be treated as a member of the community at war.

On the other hand if he by false pretences comes into the inner counsels merely to betray them, he may rightly be treated as a traitor or deserter and be punished for his treason or desertion; or

if he escapes, he can be treated as an enemy and is entitled to no mercy. He is worse than an enemy: he has claimed to be of you in order to spy on you, and been all the time helping the enemy.

... فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ...

But if they turn renegades, seize them and slay them wherever ye find them?

... وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا ﴿٨٩﴾

and (in any case) take no friends or helpers from their ranks.

إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ...

4: 90. Except those who join a group between whom and you there is a treaty (of peace),

C608. Except: the exception refers to "seize them and slay them", the death penalty for repeated desertion.

Even after such desertion, exemption is granted in two cases.

- One is where the deserter took asylum with a tribe with whom there was a treaty of peace and amity.

Presumably such a tribe (even though outside the pale of Islam) might be trusted to keep the man from fighting against the forces of Islam -in the modern phrase, to disarm him and render him harmless.

- The second case for exemption is where the man from his own heart desires never to take up arms against Islam, though he does not wish to join the forces of Islam, to fight against a hostile tribe (perhaps his own) fighting against Islam.

But he must make a real approach, giving guarantees of his sincerity. In the modern phrase he would be "on parole".

But this provision is much milder than that in modern military codes, which grant the privilege only to enemy prisoners, not to those who have deserted from the army granting them parole.

The Hypocrites were in that position, but humanity as well as policy treated them with great leniency.

... أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُونَكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ...

or those who approach you with hearts restraining them from fighting you as well as fighting their own people.

C609. Approach or come: refers not to the physical act coming, but to the mental attitude; the heart is mentioned for sincerity.

When they sincerely promise not to fight against you, do not pursue them. remember that if they had fought against you, your difficulties would have been increased. their neutrality itself may be a great advantage to you.

So long as you are satisfied that they are sincere and their acts support their declarations of peace with you, you should not consider yourself justified in pursuing them and warning against them.

... وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ...

If Allah had pleased, He could have given them power over you, and they would have fought you:

... فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً ﴿٩٠﴾

therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then Allah hath opened no way for you (to war against them).

وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلاَّ خَطَئًا...

4: 92. Never should a believer kill a believer; but (if it so happens) by mistake, (compensation is due):

C611. Life is absolutely sacred in the Islamic Brotherhood. But mistakes will sometimes happen, as did happen in the melee at Uhud, when some Muslims were killed (being mistaken for the enemy) by Muslims. There was no guilty intention: therefore there was no murder. But all the same, the family of the deceased was entitled to compensation unless they freely remitted it, and in addition it was provided that the unfortunate man who made the mistake should free a believing slave.

Thus a deplorable mistake was made the occasion for winning the liberty of a slave who was a Believer, for Islam discountenances slavery.

The compensation could only be paid if the deceased belonged to a Muslim society or to some people at peace with the Muslim society.

Obviously it could not be paid if, though the deceased was a Believer, his people were at war with the Muslim society: even if his people could be reached, it is not fair to increase the resources of the enemy.

- If the deceased was himself an enemy at war, obviously the laws of war justify his being killed in warfare unless he surrendered.

- If the man who took life unintentionally has no means from which to free a believing slave or to give compensation, he must still by an act of strict self-denial (fasting for two whole months running) show that he is cognizant of the grave nature of the deed he has done and sincerely repentant.

I take this to apply to all three cases mentioned: that is, where a Believer killed a Believer unintentionally and the deceased

1. belonged to the same community as you, or

2. belonged to a community at war with you, or

3. belonged to a community in alliance with you.

... وَمَن قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ...

if one (so) kills a believer, it is ordained that he should free a believing slave,

... وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلاَّ أَن يَصَّدَّقُواْ...

and pay compensation to the deceased's family, unless they remit it freely.

... فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ...

If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (is enough).

... وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةً...

If he belonged to a people with whom ye have a treaty of mutual alliance, compensation should be paid to his family, and a believing slave be freed.

... فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللّهِ...

For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah:

... وَكَانَ اللّهُ عَلِيمًا حَكِيمًا ﴿٩٢﴾

for Allah hath all knowledge and all wisdom.

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ ...

4: 94. O ye who believe! when ye go abroad in the Cause of Allah, investigate carefully,

C613. Go abroad: dharaba: to travel, to go for jihad, or for honest trade or other service, which if done with pure motives, counts as service in the cause of Allah.

The immediate occasion was in connection with jihad, but the words are general, and can be applied to similar circumstances.

In war (or in peace) we are apt to catch some worldly advantage by pluming ourselves on our superiority in Faith. In war perhaps we want to gain glory or booty by killing a supposed enemy. This is wrong.

The righteous man, if he is really out in Allah's service, has more abundant and richer gifts to think of in the spiritual world.

... وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا...

and say not to anyone who offers you a salutation: "Thou art none of a believer!"

... تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ...

Coveting the perishable goods of this life: with Allah are profits and spoils abundant.

... كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ...

Even thus were ye yourselves before, till Allah conferred on you His favors: therefore carefully investigate,

... إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿٩٤﴾

for Allah is well aware of all that ye do.

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….]]

4: 89

Asad They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil [note 108] for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them [note 109] for your ally or giver of succor,

Pickthall They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them,

Transliteration Waddu_ lau takfuru_na kama_ kafaru_ fa taku_nu_na sawa_'an fala_ tattakhizu_ minhum auliya_'a hatta_ yuha_jiru_ fi sabililla_h(i), fa in tawallau fakhuzu_hum waqtulu_hum haisu wajattumu_hum, wa la_ tattakhizu_ minhum waliyyaw wa la_ nasira_(n).

[[ Asad’s note 108 – See surah 2, note 203, as well as note 124 of this surah.]]

Note 124 ………..It is in this wider, moral and ethical meaning of the term ‘hijrah’ to which the above passage refers………….]]

[[ Ali’s notes - 606 When the desertion of the Hypocrites at Uhud nearly caused a disaster to the Muslim cause there was great feeling among the Muslims of Madinah against them. One party wanted to put them to the sword: another to leave them alone. The actual policy pursued avoided both extremes, and was determined by these verses. It was clear that they were a danger to the Muslim community if they were admitted into its counsels, and in any case they were a source of demoralization. But while every caution was used, no extreme measures were taken against them. On the contrary, they were given a chance of making good. If they made a sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct purged their previous cowardice, and their sincerity entitled them to be taken back. But if they deserted the Muslim community again, they were treated as enemies, with the additional penalty of desertion which is enforced by all nations actually at war. Even so, a humane exception was made in the two cases specified in iv. 90. (4.88)]]

607 Flee: the verbal form which the noun hijrat is derived. Bukhari interprets this rightly as fleeing from all that is forbidden. This would include hijrat in the technical sense of leaving a place in which the practice of religion is not allowed. But it is more general. In time of war, if a man is willing to submit to discipline and refrain from infringing orders issued, he has proved his fidelity and may be treated as a member of the community at war. On the other hand if he by false pretences comes into the inner counsels merely to betray them, he may rightly be treated as a traitor or deserter and be punished for his treason or desertion; or if he escapes, he can be treated as an enemy and is entitled to no mercy. He is worse than an enemy: he has claimed to be of you in order to spy on you, and been all the time helping the enemy. (4.89)]]

4: 90 ....Thus if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them. Asad

4: 92

Pickthall It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise.

Wa ma_ ka_na limu'minin ay yaqtula mu'minan illa_ khat'a_(n), wa man qatala mu'minan khata'an fa tahriru raqabatim mu'minah(Tin), wa in ka_na min qaumim bainakum wa bainahum misa_qun fadiyatum musallamatun ila_ ahlihi wa tahriru raqabatim mu'minah(tin), famal lam yajid fa siya_mu syahraini mutatabi'ain(i), taubatam minalla_h(i), wa ka_nalla_hu'aliman hakima_(n).

[[Ali’s note 611 Life is absolutely sacred in the Islamic Brotherhood. But mistakes will sometimes happen, as did happen in the melee at Uhud, when some Muslims were killed (being mistaken for the enemy) by Muslims. There was no guilty intention: therefore there was no murder. But all the same, the family of the deceased was entitled to compensation unless they freely remitted it, and in addition it was provided that the unfortunate man who made the mistake should free a believing slave. Thus a deplorable mistake was made the occasion for winning the liberty of a slave who was a Believer, for Islam discountenances slavery. The compensation could only be paid if the deceased belonged to a Muslim society or to some people at peace with the Muslim society. Obviously it could not be paid if, though the deceased was a Believer, his people were at war with the Muslim society: even if his people could be reached, it is not fair to increase the resources of the enemy. If the deceased was himself an enemy at war, obviously the laws of war justify his being killed in warfare unless he surrendered. If the man who took life unintentionally has no means from which to free a believing slave or to give compensation, he must still by an act of strict self-denial (fasting for two whole months running) show that he is cognizant of the grave nature of the deed he has done and sincerely repentant. I take this to apply to all three cases mentioned: that is, where a Believer killed a Believer unintentionally and the deceased (1) belonged to the same community as you, or (2) belonged to a community at war with you, or (3) belonged to a community in alliance with you. (4.92) ]]

A note: killing is permitted only as self-defense, as struggle against persecution and injustice and establishing one’s fundamental rights , as establishing precedence to work as deterrence in a community .

There is no scope in Islam to use force or violence in spreading the Message of God. Islam declares that there is no compulsion in religion. The duty of a believer is to be a good example of a kind compassionate human being, a good family member, a good citizen of a country, and convey to others what he or she believes in a peaceful decent way.

Islam prohibits disrespectful arguments and exchanges even on behalf of Islam to spread it’s teaching. It asks its follower to withdraw himself or herself in any kind of aggression

Verbal attack and ask to exercise utmost restrain in any kind of negative engagement.

Patience, endurance, perseverance, restraint are important characters of a believer

Modesty, decency, and moderations are virtues in Islam.

It repetedly says to forgive the offenders, and give benefit of doubt to the non-Muslims who are failing in the way of God.

4: 94 [Hence,]….when you go forth [to war] in God's cause, use your discernment, and do not out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "You are not a believer": for with God gains abundant. You too were once in the same condition - but God has been gracious unto you. God is always aware of what you do. Asad see Ali, etc. & notes

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42. Sura ash-Shura

The Quranic Text & Ali’s Version:

وَجَزَاء سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ...

42: 40. The recompense for an injury is an injury equal thereto (in degree):

C4581. See last note.

When you stand up for rights, either on private or public grounds, it may be through processes of law, or by way of private defence in so far as the law permits private action. But in all cases you must not seek a compensation greater than the injury suffered. The most you can do is to demand equal redress, i.e., a harm equivalent to the harm done to you. Even this may serve to curb your unregenerate soul, or a community bent on revenge. But the ideal mode is not to slake your thirst for vengeance, but to follow better ways leading to the reform of the offender or his reconciliation. See 41:34, and 23:96.

You can take steps to prevent repetition, by physical or moral means;

the best moral means would be to turn hatred into friendship by forgiveness and love. In that case the compensation or reward (if we must use such terms) is infinitely greater, for it wins the good pleasure of Allah.

But this active righting of wrongs, whether by physical or by moral or spiritual means, which are commended as better, is an antithesis to the monkish doctrine, when you are smitten on one cheek, to turn the other also. This would not suppress, but encourage wrong-doing. It is practised by none but poltroons, and is preached only by hypocrites, or men who want to make slaves of others by depriving them of the power of self- defence. It occurs in two of the four canonical Gospels ( Matt. 5:39, and Luke 6:29), but we need not therefore assume that it was preached by Jesus.

... فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ...

but if a person forgives and makes reconciliation, His reward is due from Allah:

C4582. To love Allah is the highest motive of our conduct, for it leads to the love of Allah's creatures; to win the approbation and love of Allah, is the highest reward, far transcending any compensation or satisfaction we can obtain in this life.

...إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ ﴿٤٠﴾

for (Allah) loveth not those who do wrong.

C4583. Allah does not love those who do wrong. If, therefore we tolerate wrong, or encourage wrong by allowing it to run rampant when we can prevent it, we fail in our duty to Allah.

Asad’s Version:

42: 40 The guerdon of al ill-deed is an ill the like thereof…..whosoever pardon and amend, his wage is the affair of God.

The Prophet, Mohammed (peace be on him) also said in his last address : “ Henceforth the vengeance for blood practice in the time of ignorance is forbidden…”

Islam is opposed to any aggression, in fact it has harsh warning against those who does unjustified, unprovoked violence. Even for preaching the religion it commands the followers to be gracious and peaceful. It recommends the believers to use most gracious,

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5. Surah al-Maida, Medina 112

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللّهِ ...

5: 2. O ye who believe!

violate not the sanctity of the Symbols of Allah,

C686. Cf. 2:158, where Safa and Marwa are called "Symbols (shaair) of Allah".

Here the Symbols are everything connected with the Pilgrimage, viz.,

1. the places (like Safa and Marwa, or the Ka'bah or 'Arafat, etc.);

2. the rites and ceremonies prescribed;

3. prohibitions (such as that of hunting, etc.);

4. the times and seasons prescribed. There is spiritual and moral dimension in all these.

See notes on 2:158, 2:194-200.

... وَلاَ الشَّهْرَ الْحَرَامَ ...

nor of the Sacred Month,

C687. The month of pilgrimage, or else, collectively, the four sacred months (9:36), viz.,

- Rajab (7th).

- Dhu al Qadah (11th),

- Dhu al Hijjah (12th, the month of Pilgrimage), and

- Muharram (the first of the year).

In all these months War was prohibited. Excepting Rajab the other three months are consecutive.

... وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ...

nor of the animals brought for sacrifice,

nor the garlands that mark out such animals,

... وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا...

nor the people resorting to the Sacred House, seeking of the bounty and good pleasure of their Lord.

C688. The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols.

And of course every protection or immunity was enjoyed by the Pilgrims.

... وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ...

But when ye are clear of the Sacred Precincts and of pilgrim garb, ye may hunt,

C689. This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.

... وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ...

and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part).

C690. See n. 205 to 2:191.

In the sixth year of the Hijrah the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate.

Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.

... وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى...

Help ye one another in righteousness and piety,

... وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ ...

but help ye not one another in sin and rancor:

fear Allah:

... إِنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿٢﴾

for Allah is strict in punishment.

Asad’s Version:

5: 2 O you who have attained to faith! Offend not against the symbols set up by God, nor against the sacred month [of pilgrimage], nor against the garlanded offerings, nor against those who flock to the inviolable Temple, seeking favor with their Sustainer and His goodly acceptance; and [only] after your pilgrimage is over are you free to hunt.

And never let your hatred of people who would bar you from the Inviolable House of Worwhip lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity;

And remain conscious of God: for, behold, God is severe in retribution! Asad

Asad Note 6: Inasmuch as this surah was undoubtedly revealed in the year 10 H, it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce of Hudaybiyyah, in 6 H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer any question of their being barred from it by Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by historical reference but has a timeless, general import: in other words, that it regers to anybody who might endeavor to bar the believers – physically or metaphorically – from the excercise of their religious duties and thus to lead them away from thier faith. ........

Ali Note 690: In the 6year H the pagans by way of hatred and persecution of the Muslims had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Mecca, some of them wanted to retaliate and exclude the Pagans or in some way interfere with them in the Pilgrimage. This is condemned. Passing from the immediate event to the general principle we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We must have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.

and restrained approach even when arguing and reasoning with the unbelievers. It commands the followers to leave the place if the opposition become offensive and nasty.

(Quote the ayats).

The Quran clearly lays down, 2:256 “There is no compulsion in religion.” There can, therefore, be no question of causing blood-shed for the purpose of preaching Islam.

II. OTHER FORMS OF STRUGGLE AND FIGHTS:

To stop wrong , injustice, and corruption: against oneself, against a group or nation.

It can take any form or manner of protest against a wrong doing, and injustice . Passive resistance, civil disobedience, fighting with words and ideas, all can be Jihad if it is an attempt to stop an injustice, wrong-doings or corruption whether against an unjust ruler, or against a corrupt group of people.

Islam deems it unacceptable to bear injustice patiently. It is a religious duty for a Muslim to oppose wrong doings and injustice.

The Prophet said: “He who witnesses any vice should change it.” He also said that a word of justice uttered before an unjust ruler is one of the greatest form of Jehad.

In every nation or group there are people who under a banner wants to justify their evil deeds, Muslims are no exception in that regard: innocent lives have been killed, crusades, ethnic cleansing, airlines bombed, properties have been destroyed in the name of Jihad.

If some, so called Muslims fail to understand and practice the teaching of Islam, and if

some abuse it, use it to mask their evil intention and doing, one must bear in mind that Muslims are not the only one like that. These kind of wrong-doing, evil mongers exist among all kinds of Faith, like Christians, Jews, Hindus, etc. and in all cultures everywhere across the world.

Let us resolved to Jihad against these kinds of elements anywhere and everywhere..

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RELATED VERSES & NOTES:

8. [al-Anfal, Medina 88, after Badr 2H]

The Quranic Text & Ali’s Version:

وَإِن جَنَحُواْ لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللّهِ...

8: 61. But if the enemy incline towards peace, do thou (also) incline towards peace,

and trust in Allah:

...إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿٦١﴾

for He is the one that heareth and knoweth (all things).

C1228. While we must always be ready for the good fight lest it be forced on us, even in the midst of the fight we must always be ready for peace if there is any inclination towards peace on the other side.

There is no merit merely in a fight by itself. It should be a joyful duty not for itself, but to establish the reign of peace and righteousness and Allah's Law.

Asad’s Version:

8:61 But if the enemy incline towards peace, do you (also) incline towards peace , and trust in God : for He is the One that hearth and knoweth (all things) .

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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.

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ...

2: 216. Fighting is prescribed for you, and ye dislike it.

C236. To fight in the cause of Truth is one of the highest form of charity. What can you offer that is more precious than your own life?

But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the highest censure. Allah knows the value of things better than you do. (R).

... وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ...

But it is possible that ye dislike a thing which is good for you

... وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ...

and that ye love a thing which is bad for you.

... وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ ﴿٢١٦﴾

But Allah knoweth, and ye know not.

إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَاهَدُواْ فِي سَبِيلِ اللّهِ...

2: 218. Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,

... أُوْلَـئِكَ يَرْجُونَ رَحْمَتَ اللّهِ وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿٢١٨﴾

they have the hope of the Mercy of Allah; and Allah is Oft-Forgiving, Most Merciful.

وَقَاتِلُواْ فِي سَبِيلِ اللّهِ وَاعْلَمُواْ أَنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿٢٤٤﴾

2: 244. Then fight in the Cause of Allah, and know that Allah heareth and knoweth all things.

C275. For Allah's cause we must fight, but never to satisfy our own selfish passions or greed, for the warning is repeated:

"God heareth and knoweth all things" all deeds, words and motives are perfectly open before Him, however we might conceal them from men or even from ourselves.

See 2:216, n. 236.

أَلَمْ تَرَ إِلَى الْمَلإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَى ...

2: 246. Hast thou not turned thy vision to the chiefs of the children of Israel after (the time of) Moses?

C277. The next generation after Moses and Aaron was ruled by Joshua, who crossed the Jordan and settled the tribes in Palestine. His rule lasted for 25 years, after which there was a period of 320 years when the Israelites had a chequered history. They were not united among themselves, and suffered many reverses at the hands of the Midianites, Amalekites and other tribes of Palestine.

They frequently lapsed into idolatry and deserted the worship of the true Allah. From time to time a leader appeared among them who assumed dictatorial powers. Acting under a sort of theocratic commission from Allah, he pointed out their backsliding, re-united them under His banner, and restored, from time to time and place to place, the power of Israel.

These dictators are called Judges in the English translation of the Old Testament. The last of their line was Samuel, who marks the transition towards the line of Kings on the one hand and of the later Prophets on the other. He may be dated approximately about the 11th century B.C.

... إِذْ قَالُواْ لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللّهِ...

They said to a Prophet (that was) among them: "Appoint for us a king, that we may fight in the Cause of Allah."

C278. This was Samuel. In his time Israel had suffered from much corruption within and many reverses without. The Philistines had made a great attack and defeated Israel with great slaughter.

The Israelites, instead of relying on Faith and their own valour and cohesion, brought out their most sacred possession, the Ark of the Covenant, to help them in the fight. But the enemy captured it, carried it away, and retained it for seven months.

The Israelites forgot that wickedness cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies of faith. The enemy found that the Ark brought nothing but misfortune for themselves, and were glad to abandon it.

It apparently remained twenty years in the village (qarya) of Yaarim (Kirjath-jeafim): I. Samuel, 7:2.

Meanwhile the people pressed Samuel to appoint them a king. They thought that a king would cure all their ills, whereas what was wanting was a spirit of union and discipline and a readiness on their part to fight in the cause of Allah.

... قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلاَّ تُقَاتِلُواْ...

He said: "Is it not possible if ye were commanded to fight, that ye will not fight?"

C279. Samuel knew as a Prophet that the people were fickle and only wanted to cover their own want of union and true spirit by asking for a king.

They replied with spirit in words, but when it came to action, they failed. They hid themselves in caves and rocks, or ran away, and even those who remained "followed him trembling": I. Samuel, 13:6-7.

... قَالُواْ وَمَا لَنَا أَلاَّ نُقَاتِلَ فِي سَبِيلِ اللّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا وَأَبْنَآئِنَا...

They said: "How could we refuse to fight in the Cause of Allah, seeing that we were turned out of our homes and our families?"

... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ ...

But when they were commanded to fight, they turned back, except a small band among them.

... وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ ﴿٢٤٦﴾

But Allah has full knowledge of those who do wrong.

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا...

2: 247. Their Prophet said to them: "Allah hath appointed Talut as king over you."

C280. Talut is the Arabic name for Saul, who was tall and handsome, but belonged to the tribe of Benjamin, the smallest tribe in Israel. His worldly belongings were slender, and it was when he went out to search for some asses which had been lost from his father's house that he met Samuel and was anointed king by him.

The people's fickleness appeared immediately he was named. They raised all sorts of petty objections to him. The chief consideration in their minds was selfishness: each one wanted to be leader and king himself, instead of desiring sincerely the good of the people as a whole, as a leader should do.

... قَالُوَاْ أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ...

They say: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted with wealth in abundance?"

... قَالَ إِنَّ اللّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ...

He said: "Allah hath chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess;

... وَاللّهُ يُؤْتِي مُلْكَهُ مَن يَشَاء...

Allah granteth His authority to whom He pleaseth.

... وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٢٤٧﴾

Allah careth for all, and He knoweth all things."

لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ...

2: 256. Let there be no compulsion in religion. Truth stands out clear from error;

C300. Compulsion is incompatible with religion; because;

1. religion depends upon faith and will, and these would be meaningless if induced by force;

2. Truth and Error have been so clearly shown up by the mercy of Allah that there should be no doubt in the minds of any persons of goodwill as to the fundamentals of faith;

3. Allah's protection is continuous and His Plan is always to lead us from the depths of darkness into the clearest light.

... فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا...

whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks.

C301. Hand-hold: something which the hands can grasp for safety in a moment of danger. It may be a loop or a handle, or anchor.

If it is without flaw, so that there is no danger of breaking, our safety is absolutely assured so long as we hold fast to it. Our safety then depends on our own will and faith; Allah's help and protection will always be unfailing if we hold firmly to Allah and trust in Him.

... وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿٢٥٦﴾

And Allah heareth and knoweth all things.

Asad’s Version:

2:190 Fight in the cause of God those who fight you, but do not transgress limits ; for God loveth not the transgressors.

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: 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.

2:216 Fighting is ordained for you, even though it be hateful to you, but it may well be that you hate thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: God knows, whereas you do not know.

2: 218

Asad Verily, they who have attained to faith, and they who have forsaken the domain of evil [note 203] and are striving hard in God’s cause – there it is who may look forward to God’s grace: for God is much-forgiving, a dispenser of grace.

Pickthall Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful.

Transliteration Innal lazina a_manu_ wal lazina ha_jaru_ wa ja_hadu_ fi sabililla_h(i), ula_'ika yarju_na rahmatalla_h(i), walla_hu gafu_rur rahim(un).

[ Asad’s note 203 The expression ‘alladhina hajaru’ [lit., “those who have forsaken their homelands”) denotes, primarily, the early Meccan Muslims who migrated………………the term ‘hijrah’ has had a spiritual connotation as well – namely, a “forsaking of thedomain of evil” and turning towards God: and since this spiritual coonotaion applies both to the historical muhajirun ( “emigrants”) of early Islam ……..who forsake all that is sinful and “migrate unto God”……]

2: 244 Fight, then, in God’s cause, and know that God is all-hearing, all-knowing.

2: 246 – 247 (Fighting ordained during Samuel’s time) ….Yet when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers.

2:256 “ There is no compulsion in religion .”

also see Yusuf Ali’s index under Jihad, fighting, & striving

===================================

3. Sura al-Imran

Medina 89 [200 verses]

The Quranic Text & Ali’s Version:

وَلْيَعْلَمَ الَّذِينَ نَافَقُواْ...

3: 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.

Asad’s Version:

3:167 Come fight in God's cause" or "Defend yourselves"

(Asad note 128 ) only defensive war.

===================================

4. Sura an-Nisa

Medina 92 [Hijra 4]

The Quranic Text & Ali’s Version:

وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلاَ تَأْخُذُواْ مِنْهُ شَيْئًا...

4: 20. But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, take not the least bit of it back:

C529. Treasure: Qintar; a Talent of gold:

see 3:14, first note.

... أَتَأْخُذُونَهُ بُهْتَاناً وَإِثْماً مُّبِيناً ﴿٢٠﴾

would ye take it by slander and a manifest wrong?

وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا...

4: 30. If any do that in rancor and injustice, soon shall We cast them into the fire:

... وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا ﴿٣٠﴾

and easy it is for Allah.

يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ فَانفِرُواْ ثُبَاتٍ أَوِ انفِرُواْ جَمِيعًا ﴿٧١﴾

4: 71. O ye who believe! take your precautions, and either go forth in parties or go forth all together.

C588. No fight should be undertaken without due preparations and precautions. When these are taken, we must go boldly forward.

"Go forth" is therefore repeated for emphasis. But we must go forth in a collective spirit, and not in a selfish spirit-either in small parties or all together, as our Leader determines.

We must not tarry like the doubter in the next two verses.

وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ ...

4: 72. There are certainly among you men who would tarry behind:

C589. The doubter detaches himself in thought and action from the community. If the general body has a reverse, he blesses Allah that he was not among them, instead of being ashamed of himself for desertion.

If the general body wins a success, he does not rejoice for the common cause, but only regrets for himself that he was not there to share in the glory and the gains!

... فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ...

if a misfortune befalls you. They say:

... قَدْ أَنْعَمَ اللّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا ﴿٧٢﴾

"Allah did favor us in that we were not present among them."

وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ الله لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ...

4: 73. But if good fortune comes to you from Allah, they would be sure to say, as if there had never been ties of affection between you and them,

... يَا لَيتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا ﴿٧٣﴾

"Oh! I wish I had been with them; a fine thing should I then have made of it!"

C590. Just a selfish man's thought. Such men are far from being a source of strength to their community.

They are no use in a fight, and the next verse by implication discards them.

فَلْيُقَاتِلْ فِي سَبِيلِ اللّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالآخِرَةِ ...

4: 74. Let those fight in the Cause of Allah who sell the life of this world for the Hereafter,

C591. It is not every one, -least of all, poltroons and faint-hearted persons- who is fit to fight in the cause of Allah.

To do so is a privilege, and those who understand the privilege are prepared to sacrifice all their interests in this life, and this life itself; for they know that it is the sacrifice of something fleeting and of little value, for the sake of something everlasting, and of immense value. Whether (in appearance) they win or lose, in reality they win the prize for which they are fighting, -viz., honour and glory in the sight of Allah.

Note that the only alternatives here are Death or Victory! The true fighter knows no defeat.

... وَمَن يُقَاتِلْ فِي سَبِيلِ اللّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا ﴿٧٤﴾

to him who fighteth in the Cause of Allah, whether he is slain or gets victory, soon shall We give him a reward of great (value).

وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ ...

4: 75. And why should ye not fight in the Cause of Allah

... وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ ...

and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children whose cry is:

C592. Mustadh'af: one reckoned weak, and therefore iii-treated and oppressed.

Cf. 4:98, and 7:150.

... رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا...

"Our Lord! rescue us from this town, whose people are oppressors;

... وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا...

and raise for us from Thee one who will protect;

... وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ﴿٧٥﴾

and raise for us from Thee one who will help!"

C593. Even from the human point of view the cause of Allah is the cause of justice, the cause of the oppressed.

In the great persecution, before Makkah was won again, what sorrows, threats, tortures, and oppressions, were suffered by those whose faith was unshaken?

Muhammad's life and that of his adherents was threatened: they were mocked, assaulted, insulted and beaten; those within the power of the enemy were put into chains and cast into prison; others were boycotted, and shut out of trade, business, and social intercourse; they could not even buy the food they wanted, or perform their religious duties.

The persecution was redoubled for the believing slaves, women, and children after the Hijrah. Their cry for a protector, and helper from Allah was answered when Muhammad the Chosen One brought freedom and peace to Makkah again.

الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ...

4: 76. Those who believe fight in the Cause of Allah,

... وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُواْ أَوْلِيَاء الشَّيْطَانِ...

and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan:

C594. Auliya plural of wali, friend, supporter, protector, patron;

from the same root as maula, for which see 4:33, n. 543.

... إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا ﴿٧٦﴾

feeble indeed is the cunning of Satan.

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ ...

4: 77. Hast thou not turned thy vision to those who were told to hold back their hands (form fight)

C595. Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times.

When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.

... وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...

but establish regular prayers and spend in regular charity?

... فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً...

When (at length) the order for fighting was issued to them, behold! a section of them feared men as, or even more than, they should have feared Allah:

... وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ...

they say: "Our Lord! why hast Thou ordered us to fight?

... لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ ...

Wouldst Thou not grant us respite to our (natural) term, near (enough)?"

C596. "Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?"

The answer is begun in this verse and continued in the next. Briefly, the answer is:

1. in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions;

2. to do your duty is to do right; therefore turn your attention mainly to duty;

3. when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and

4. if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?

... قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ ...

Say: "Short is the enjoyment of this world:

... وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً ﴿٧٧﴾

the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!