Jihad and Related Verses

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.

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."

Other Versions:

2: 190

Asad And fight in God’s cause against those who wage war against you, but do not commit aggression – for, verily, God does not love aggressors [note 167].

Pickthall Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not, aggressors.

Transliteration Wa qa_tilu_ fi sabililla_hil lazina yuqa_tilu_nakum wa la_ ta'tadu_, innalla_ha la_ yuhibbul mu'tadin(a).

2: 191

Asad And slay them wherever you may come upon them, and drive them away from wherever they drove you away – for oppression is even worse than killing [note 168]. And fight not against them near the Inviolable House of Worship unless they fight against you there first [note 169]; but if they fight against you, slay them: such shall be the recompense of those who deny the truth.

Pickthall And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.

Transliteration Waqtulu_hum haisu saqiftumu_hum wa akhriju_hum min haisu akhraju_kum wal fitnatu asyaddu minal qatl(i), wa la_ tuqa_tilu_hum 'indal masjidil hara_mi hatta_ yuqa_tilu_kum fih(i), fa in qa_talu_kum faqtulu_hum, kaza_lika jaza_'ul ka_firin(a).

[Ruby’s note: - This and similar verses stress the preservation of fundamental rights of an individual. To preserve, protect and defend these fundamental rights such as right to one’s property or the right to the place where one grows up and has a natural claim and ties with the land, if one is driven out from that land or property then even war and killings are permissible. The standard is set here, oppression is worse than killing. Killing in Islam is a cardinal sin, but a violation of rights is even worse. This where the issue of justice comes. The law of justice has an upper hand on the law of compassion in this case. Here Islam is indicating that the preservation of one’s fundamental rights is of such importance that one is recommended or commanded to fight and kill.]

2: 192

Asad But if they desist – behold, God is much-forgiving, a dispenser of grace.

Pickthall But if they desist, then lo! Allah is Forgiving, Merciful.

Transliteration Fa inintahau fa innalla_ha gafu_rur rahim(u).

2: 193

Asad Hence fight against them until there is no more oppression and all worship is devoted to God alone; but if they desist, then all hostility shall cease, save against those who [willfully] do wrong.

Pickthall And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers.

Transliteration Wa qa_tilu_hum hatta_ la_ taku_na fitnatuw wa yaku_nad dinu lilla_h(i), fa inintahau fa la_ 'udwa_na illa_ 'alaz za_limin(a).

[ Ali’s notes: 207 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 God." (2.193)

208 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 rancor against men. (2.193) ]

Notes on 2: 193

[[ Asad’s note 167 – This and the following verses lay down unequivocally that only self-defense (in the widest sense of the word) makes war permissible for Muslims. Most of the commentators agree in that the expression “la ta tadu” signifies, in the context, “do not commit aggression”; while by “al-mutadin” “those who commit aggression” are meant. The defense character of a fight “in God’s cause” – that is, in the cause of the ethical principles ordained by God – is, moreover , self-evident in the reference to “those who wage war against you”, and has been still further clarified in 22: 39 – “permission [to fight] is given to those against whom war is being wrongfully waged” – which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Quranic reference to the question of “Jihad”, or holy war (see Tabari and Ibn Kathir in their commentaries on 22:39). That this early, fundamental principle of self-defense as the only possible justification of war has been maintained throughout the Quran is evident from 60:8, as well as from the concluding sentence of 4:91, both of which belong to a later period than the above verse.

168 – In view of the preceding ordinance, the injunction “slay them wherever you may come upon them” is valid only within the context of hostilities already in progress (Razi), on the understanding that “those who wage war against you” are the aggressors or oppressors (a war of liberation being a war “in God’s cause”). The translation, in this context, of ‘fitnah’ as “oppression” is justified by the application of this term to any affliction which may cause a man to go astray and to lose his faith in spiritual values (cf. Lisan al-Arab).

169 – This reference to warefare in the vicinity of Mecca is due to the fact that at the time of the revelation of this verse the Holy City was still in the possession of the pagan Quraysh, who were hostile to the Muslims. However – as is always the case with historical reference in the Quran – the above injunction has a general import, and is valid for all times and circumstances. ]

Asad’s note 170 Lit., “and religion belongs to God [alone]” – i.e., until God can be worshipped without fear of persecution, and none is compelled to bow down in awe before another human being. (see also 22:40.)………]

[ Ali’s notes: 204 War is only permissible in self-defense, and under well-defined limits. When undertaken, it must be pushed with vigor, but not relentlessly, but only to restore peace and freedom for the worship of God. 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. (2.190)

205 This passage is illustrated by the events that happened at Hudaibiya in the sixth year of the Hijra, 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. (2.191)

206 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. (2.191)

207 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 God." (2.193)

208 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 rancor against men. (2.193) ]

2: 194

Asad Fight during the sacred months if you are attached: for a violation of sanctity is [subject to the law of ] just retribution. Thus, if anyone commits aggression against you, attack him just as the has attacked you – but remain conscious of God, and know that God is with those who are conscious of Him.

Pickthall The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attack you, attack him like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).

Transliteration Asy syahrul hara_mu bisy syahril hara_mi wal huruma_tu qisa_s(un), fa mani'tada_ 'alaikum fa'tadu_ 'alaihi bi misli ma'tada_ 'alaikum, wattaqulla_ha wa'lamu_ annalla_ha ma'al muttaqin(a).

[ Ali’s notes: 209 Haram - prohibited, sacred. The month of Pilgrimage (Zul-hajj) was a sacred month, in which warfare was prohibited by Arab custom. The month preceding (Zul-qad) 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 Mecca 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. (2.194)

210 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 God. Even when we are fighting, it should be for a principle, not out of passion. (2.194) ]

[Asad’s note 171 – This is the free rendering of the phrase “the sacred month for the sacred month”, which is interpreted by all commentators in the sense given above. The “sacred months” during which, according to ancient Arab custom, all fighting was deemed utterly wrong, were the first, seventh, eleventh and twelfth months of the lunar calendar.

note 172 – Thus, although the believers are enjoined to fight back …………..they must, when fighting, abstain from all atrocities, including the killing of non-combatants. ]

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.

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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.

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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!

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).

سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ ...  

4: 91.  Others you will find that wish to gain your confidence as well as that of their people:

كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا...  

every time they are sent back to temptation, they succumb thereto:

C610. As opposed to the two classes of deserters to whom clemency may be shown, there is a class which is treacherous and dangerous and cannot be left alone.

They try to win your confidence, and are all the time in the confidence of the enemy. Every time they get a chance, they succumb to the temptation of double-dealing. The best way of dealing with them is to treat them as open enemies. Keep them not in your midst.

If they give you guarantees of peace and do not actually fight against you, well and good. If not, they are deserters actively fighting in the ranks of the enemy. They have openly given you proof, and you can fairly seize and slay them in war as deserters and enemies.

... فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ...  

if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them. Wherever ye get them:

... وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا ﴿٩١﴾

in their case We have provided you with a clear argument against them.

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.

لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ ...

4: 95.  Not equal are those believers who sit (at home) and receive no hurt,

... وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ...  

and those who strive and fight in the Cause of Allah with their goods and their persons.

... فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً...  

Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home):

... وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى ...

unto all (in faith) hath Allah promised good:

C614. Allah's goodness is promised to all people of Faith. But there are degrees among men and women of Faith.

-        There are people with natural inertia: they do the minimum that is required of them, but no more.

-         There are people who are weak in will: they are easily frightened.

-        There are people who are so strong in will and so firm in faith that they are determined to conquer every obstacle, whether in their own physical or other infirmities or in the external world around them.

In a time of jihad, when people give their all, and even their lives, for the common cause, they must be accounted more glorious than those who sit at home, even though they have good will to the cause and carry out minor duties in aid.

The special reward of such self-sacrifice is special forgiveness and mercy, as proceeding from the direct approbation and love of Allah.

... وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا ﴿٩٥﴾

but those who strive and fight hath He distinguished above those who sit (at home) by a special reward.

وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلاَةِ...   

4: 101. When ye travel through the earth, there is no blame on you if ye shorten your prayers,

C617. This Verse gives permission to shorten congregational prayers when people are on a journey: verses 102-104 deal with cases when they are in danger at war, in face of the enemy.

The shortening of prayers in both cases is further governed as to details by the practice of the Messenger and his Companions.

As to journeys, two questions arise:

1.     what constitutes a journey for this purpose?

2.     is the fear of an attack an essential condition for the shortening of the prayers?

As to 1, it is best to leave the matter to discretion, having regard to all the circumstances of the journey, as in the case of the journeys which excuse a fast: see 2:184, n. 190.

The text leaves it to discretion.

As to 2, the practice of the Prophet shows that danger is not an essential condition; it is merely mentioned as a possible incident. The Messenger usually shortened the prayers from four Rak'ahs to two Rak'ahs in Zuhr (midday prayer), 'Asr (afternoon prayer) and Ishaa (night prayer): the other two are in any case short,

Fajr (morning prayer) having two Rak'ahs and Maghrib (evening prayer) having three. (R).

... إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ...  

for fear the unbelievers may attack you:

... إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا ﴿١٠١﴾

for the unbelievers are unto you open enemies.

وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ...   

4: 102. When thou (O Messenger) art with them, and standest to lead them in prayer, let one party of them stand up (in prayer) with thee, taking their arms with them:

... فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ...  

when they finish their prostrations, let them take their positions in the rear, and let the other party come up, which hath not yet prayed,

... فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ...

and let them pray with thee, taking all precautions, and bearing arms:

... وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً...  

the unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush,

C618. The congregational prayer in danger in face of the enemy rests on the principle that the congregation should be divided into two parties;

-        one party prays while the other watches the enemy, and

-        then the second party comes up to prayers while the first falls back to face the enemy;

either party does only one or two Rak'ahs, or about half the congregational prayer;

every precaution is taken to prevent a rush by the enemy; even while at prayers armour and arms need not be put off except when rain is likely to cause inconvenience to the wearer and damage to the arms, or when illness or fatigue causes the wearer's strength to fail.

Details can be varied according to circumstances, as was actually done by the Prophet at different times.

... وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ...  

but there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill;

... وَخُذُواْ حِذْرَكُمْ...  

but take (every) precaution for yourselves.

... إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا ﴿١٠٢﴾  

For the unbelievers Allah hath prepared a humiliating punishment.

فَإِذَا قَضَيْتُمُ الصَّلاَةَ ...

4: 103. When ye pass (congregational) prayers,

C619. Two interpretations are possible:

1.   “when ye have finished congregational prayers”, or

2.  “when (on account of extreme danger) ye have to pass over congregational prayers altogether-even the the shorter form indicated for times of danger.”

I prefer the latter, as it accords better with the following sentences, which allows you to remember Allah individually in any posture possible during the danger. But when the danger is past, the full prayers should be offered at the stated times.

... فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ...  

celebrate Allah's praises, standing, sitting down, or lying down on your sides;

... فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاَةَ...  

but when ye are free from danger, set up regular prayers:

... إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا ﴿١٠٣﴾  

for such prayers are enjoined on believers at stated times.

وَلاَ تَهِنُواْ فِي ابْتِغَاء الْقَوْمِ ...

4: 104. And slacken not in following up the enemy:

... إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ ...

if ye are suffering hardships, they are suffering similar hardships;

... وَتَرْجُونَ مِنَ اللّهِ مَا لاَ يَرْجُونَ ...

but ye have hope from Allah, while they have none.

C620. Religion should be a source of strength and not of weakness in all our affairs.

If we have to struggle hard and suffer hardships, those without faith have to do the same, with this difference, that the man of Faith is full of hope in Allah, whereas the man without Faith has nothing to sustain him.

... وَكَانَ اللّهُ عَلِيمًا حَكِيمًا ﴿١٠٤﴾

And Allah is full of knowledge and wisdom. 

Asad’s Version:

4: 20 Kill not one another

4: 30Whoso does that through aggression and injustice, We will cast him into Fire.

4: 71 O you who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together.

4: 72 And, behold, there are indeed among you such as would lag behind, if calamity befalls you, say, " God has bestowed His favor upon me in that I was not present with them!"

4: 73 But if good fortune comes to you from God, such a person is sure to say ….."Oh, would that I had been with them, and thus had a [share in their] mighty triumph."

4: 74 Hence, let them fight in God's cause - all who are willing to barter the life of this would for the life to come: for unto him who fights in God's cause, whether he be slain or be victorious, We shall in time grant a mighty reward.

4: 75 And how could you refuse to fight in the cause of God and of utterly helpless men and women and children who are crying, " O our Sustainer! Lead us forth [to freedom] our of this land whose people are oppressors and raise for us, out of Thy grace, one who will bring us succor!"

4: 76 Those who have attained to faith fight in the cause of God………….Verily, Satan's guile is weak indeed !

4: 77 Are you not aware of those who have been told, " Curb your hands, and be constant in prayer, and render the purifying dues? But as soon as fighting is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in ever greater awe - and say……………."

4: 84 Fight you, then , in God's cause - since you are but responsible for your own self - and inspire the believers to overcome all fear of death. 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.

4: 89 They (the hypocrite in Modina) would love to see deny the truth…. Do not, therefore, take them for your allies until they forsake the domain of evil……and if they revert to [open] enmity, seize them and slay them wherever you may find them. Asad see notes and context.

4: 89 …………. And do not take any of them for your ally or giver of succor,

4: 90 unless it be such as have ties with people to whom you yourselves are bound by a covenant,

or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk, although, if God had willed to make them stronger than you, they would certainly have make war on you.

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

4:90 ….. If they hold aloof from you and wage not war against you and offer up peace, God alloweth you no way against them.

( It requires , therefore, to be an actual attack from the opponents to make the fighting a ‘Jehad’ for the believers .)

Re: Double agent, hypocrites, etc. in war or cold war (tension)

See Asad, Ali, & Pickthall all for different shade of meaning.

4: 91 You will find others who desire that they should have security from you , and security from their own folks. So often as they are returned to hostility they are plunged therein…………..Against such We have given you clear warrant. Pickthall

4: 91 …….whenever they are faced anew with temptation to evil, plunge into it headlong

…………………..for it is against these that We have clearly empowered you [to make war] Asad.

4: 94 ….when you go forth [to war] in God's cause, use your discernment, and do not our 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

4: 95 Such of the believers as remain passive - other that the disabled - cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives: God has exalted those who strive hard with their possessions and their lives far above those who remain passive.

Although God has promised the ultimate good unto all, yet has God exalted those who strive hard above those who remain passive by a mighty reward-

4:96 degrees thereof - and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.

Prayers in time of danger and travel. (see also Ali, Pickthall, etc.)

4: 101 And when you go forth on earth, you will incur no sin by shortening your prayers if you have reason to fear that those who are bent on denying the truth might suddenly fall upon you: for , verily, those who deny the truth are your open foes.

4: 102 Thus, when you are among the believers and about to lead them in prayer, let them stand up with you, retaining their arms. Then, after they have finished their prayer, let them provide you cover while another group who have not yet prayed, shall come forward and pray with you, being fully prepared against danger and retaining their arms:

those who are bent on denying the truth would love to see you oblivious of your arms and your equipment, so that they might fall upon you in a surprise attack. But it shall not be wrong for you to lay down your arms [while you pray] if you are troubled by rain or if you are ill; but [always] be fully prepared against danger.

4:104 ( not to hesitate to pursue the enemy ).

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5. Surah al-Maida, Medina 112

The Quranic Text & Ali’s Version:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ ...

5: 32. On that account: We ordained for the Children of Israel

... أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا...

that if anyone slew a person -- unless it be for murder or for spreading mischief in the land -- it would be as if he slew the whole people:

C737. The story of Cain is referred to in a few graphic details in order to tell the story of Israel.

Israel rebelled against Allah, slew and insulted righteous men who did them no harm but on the contrary came in all humility.

When Allah withdrew His favour from Israel because of its sins and bestowed it on brother nation, the jealousy of Israel plunged it deeper into sin.

To kill or seek to kill an individual because he represents an ideal is to kill all who uphold the ideal. On the other hand, to save an individual life in the same circumstances is to save a whole community.

What could be stronger condemnation of individual assassination and revenge?

... وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا...

and if anyone saved a life, it would be as if he saved the life of the whole people.

... وَلَقَدْ جَاء تْهُمْ رُسُلُنَا بِالبَيِّنَاتِ ...

Then although there came to them Our Messengers with clear Signs,

... ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَلِكَ فِي الأَرْضِ لَمُسْرِفُونَ ﴿٣٢﴾

yet, even after that, many of them continued to commit excesses in the land.

... يَا أَيُّهَا الَّذِينَ آمَنُواْ ...

5: 54. O ye who believe!

... مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ...

if any from among you turn back from his faith, soon will Allah produce a people whom He will love as they will love Him,

... أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ...

lowly with the believers, mighty against the rejecters,

... يُجَاهِدُونَ فِي سَبِيلِ اللّهِ وَلاَ يَخَافُونَ لَوْمَةَ لآئِمٍ...

fighting in the way of Allah, and never afraid of the reproaches of such as find fault.

C767. As "most men are rebellious" (5:49), it is inevitable that there should be apostates even from such a religion of reason and common-sense as Islam. But here is a warning to the Muslim body that they should not repeat the history of the Jews, and become so self-satisfied or arrogant as to depart from the spirit of Allah's teaching. If they do, the loss will be their own.

Allah's bounty is not confined to one group or section of humanity. He can always raise up people who will follow the true spirit of Islam. That spirit is defined in two ways:

- first in general terms; they will love Allah and Allah will love them; and

- secondly, by specific signs;

amongst the Brethren, their attitude will be that of humility, but to wrong-doers they will offer no mealy-mouthed compromises;

they will always strive and fight for truth and right;

they will know no fear, either physical, or that more insidious form, which says; "What will people say if we act thus?

They are too great in mind to be haunted by any such thought. For, as the next verse says, their friends are Allah, His Prophet, and His people, the people who judge rightly, without fear or favour.

... ذَلِكَ فَضْلُ اللّهِ يُؤْتِيهِ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ ﴿٥٤﴾

That is the Grace of Allah, which He will bestow on whom He pleaseth:

and Allah encompasseth all, and He knoweth all things.

Asad’s Version:

5: 32 Whosoever kill a human being for other than man-slaughter or corruption in the earth, it shall be as if he killed all mankind.

5: 54 O you who have attained to faith! If you ever abandon your faith, God will in time bring forth people whom He loves and who love Him- humble towards the believers, proud towards all who deny the truth: who strive hard in God’s cause, and do not fear to be censured by anyone who might censure them: such is God’s favor, which He grants unto whom He wills. And God is infinite, all-knowing. Asad

see note 76

5:54..........Lowly with the believers, mighty against the Rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the Grace of Allalh, which He will bestow on whom He pleases.....Ali, see note 767

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6. Sura al-Anam

The Quranic Text & Ali’s Version:

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ...

152. - And come not nigh to the orphan's property, except to improve it, until he attain the age of full strength;

...وَأَوْفُواْ الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ...

- give measure and weight with (full) justice;

...لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا...

no burden do We place on any soul, but that which it can bear;

...وَإِذَا قُلْتُمْ فَاعْدِلُواْ وَلَوْ كَانَ ذَا قُرْبَى...

- whenever ye speak, speak justly, even if a near relative is concerned;

...وَبِعَهْدِ اللّهِ أَوْفُواْ...

- and fulfil the Covenant of Allah:

C978. Cf. 5:1, and n. 682.

...ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ ﴿١٥٢﴾

thus doth He command you, that ye may remember.

Asad’s Version:

6:152 Slay not life which God has made sacred save in course of justice.

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

The Quranic Text & Ali’s Version:

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللّهِ الَّذِينَ كَفَرُواْ فَهُمْ لاَ يُؤْمِنُونَ ﴿٥٥﴾

8: 55.  For the worst of beasts in the sight of Allah are those who reject Him:

They will not believe.

C1223. In 8:22 we were warned against "the worst of beasts in the sight of Allah", who do not make use of their faculties of hearing, speaking and understanding, in the service of Allah, and in fact misuse their faculties to blaspheme Allah.

The same brute creatures are shone here in another light: they are faithless both to Allah and man.

Asad’s Version:

8: 55 When you meet those who disbelieve in battle, turn not your back to them.

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

9. [at-Tawbah, Medina 113, 9H after Tabuk]

The Quranic Text & Ali’s Version:

قَاتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللّهِ وَلاَ بِالْيَوْمِ الآخِرِ...   

9: 29.  Fight those who believe not in Allah nor the Last Day,

...وَلاَ يُحَرِّمُونَ مَا حَرَّمَ اللّهُ وَرَسُولُهُ...

nor hold that forbidden which hath been forbidden by Allah and His Messenger,

...وَلاَ يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ...

nor acknowledge the religion of truth, (even if they are) of the People of the Book,

...حَتَّى يُعْطُواْ الْجِزْيَةَ ...

until they pay the Jizyah

C1281. Jizyah: the root meaning is compensation.

The derived meaning, which became the technical meaning, was a poll-tax levied from those who did not accept Islam, but were willing to live under the protection of Islam, and were thus tacitly willing to submit to its ideals being enforced in the Muslim State.

There was no amount permanently fixed for it. It was in acknowledgment that those whose religion was tolerated would in their turn not interfere with the preaching and progress of Islam. Imam Shafi'i suggests one dinar per year, which would be the Arabian gold dinar of the Muslim States.

The tax varied in amount, and there were exemptions for the poor, for females and children (according to Abu Hanifa), for slaves, and for monks and hermits. Being a tax on able-bodied males of military age, it was in a sense a commutation for military service. But see the next note.

... عَن يَدٍ وَهُمْ صَاغِرُونَ ﴿٢٩﴾  

with willing submission, and feel themselves subdued.

C1282. 'An Yadin: literally, from the hand, has been variously interpreted. The hand being the symbol of power and authority. I accept the interpretation "in token of willing submission."

The Jizyah was thus partly symbolic and partly a commutation for military service, but as the amount was insignificant and the exemptions numerous, its symbolic character predominated. See the last note.

إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ...   

9: 111. Allah hath purchased of the believers their persons and their good; for theirs (in return) is the garden (of Paradise):

C1361. In a human bargain both sides give something and receive some advantage. In the divine bargain of Allah with man, Allah takes man's will and soul and his wealth and goods, and gives him in return ever-lasting Felicity.

Man fights in Allah's Cause and carries out His will. All that he has to give up is the ephemeral things of this world, while he gains eternal salvation, the fulfilment of his highest spiritual hopes, -a supreme achievement indeed.

... يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ... 

they fight in His cause, and slay and are slain:

... وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ... 

a promise binding on Him in truth, through the Law, the Gospel, and the Qur'án:

C1362. We offer our whole selves and our possessions to Allah, and Allah gives us Salvation. This is the true doctrine of redemption: and we are taught that this is the doctrine not only of the Quran but of the earlier Revelations, -the original Law of Moses and the original Gospel of Jesus.

Any other view of redemption is rejected by Islam, especially that of corrupted Christianity, which thinks that some other person suffered for our sins and we are redeemed by his blood. It is our self-surrender that counts, not other people's merits.

Our complete self-surrender may include fighting for the cause, both spiritual and physical. As regards actual fighting with the sword there has been some difference in theological theories at different times, but very little in the practice of those who framed those theories.

The Jewish wars were ruthless wars of extermination. The Old Testament does not mince matters on this subject. In the New Testament St. Paul, in commending the worthy fruits of Faith, mentions Gideon. Barak, and other warriors of the Old Testament as his ideals, "Who through faith subdued kingdoms... waxed valiant in fight, turned to flight the armies of the aliens..." (Hebrews, 11:32-34).

The monkish morality of the Gospels in their present form has never been followed by any self-respecting Christian or other nation in history. Nor is it common-sense to ignore lust of blood in unregenerate man as a form of evil which has to be combated "within the limits, set by Allah" (9:112). (R).

... وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ... 

and who is more faithful to his Covenant than Allah?

... فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ... 

Then rejoice in the bargain which ye have concluded:

... وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ﴿١١١﴾  

that is the achievement supreme.

يَا أَيُّهَا الَّذِينَ آمَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلِيَجِدُواْ فِيكُمْ غِلْظَةً...   

9: 123. O ye who believe!

fight the unbelievers who gird you about, and let them find firmness in you;

C1374. When conflict becomes inevitable, the first thing is to clear our surroundings of all evil, for it is only evil that we can rightly fight. To evil we must put up a stout and stiff resistance.

Mealy-mouthed compromises are not right for soldiers of truth and righteousness. They are often a compound of cowardice, weariness, greed, and corruptibility.

... وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ ﴿١٢٣﴾  

and know that Allah is with those who fear Him.

Asad’s Version:

9:29 (and) fight against those who – despite having been vouchsafed…..

9: 111 Lo! God has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of God and shall slay and be slain. It is a promise which is binding on Him In the Torah and the Gospel and the Quran. Who fulfils His covenant better than God? Rejoice then in your bargain that you have made, for that is the Supreme triumph. [pickthall]

[Innalaha-hashtaraa minal Muminiina anfasahum wa amwaa lahum bi anna lahumul Jannah……………wa zaalika huwal fawzul azim.]

9: 123 to fight those of the disbelievers who are near to you (with all harshness).

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

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ...   

8: 24.  O ye who believe!

give your response to Allah and His Messenger, when He calleth you to that which will give you life;

C1196. There are two points to note.

1.     Note that after Allah and His Messenger are mentioned, the pronoun and verb in the next clause are singular:

everything that Allah's Messenger put forward as an injunction came by inspiration from Allah:

the Messenger made his will coincide completely with Allah's will.

2.     We are asked actively to give our response in deed and life to the call of duty and conscience, for that call leads to real life, the life eternal, even though it may apparently mean in this world the loss of things that make life dear or the loss of life itself.

If we refer this to Jihad, i.e., fighting in and for the Cause, both literally and metaphorically, the meaning becomes quite clear.

...وَاعْلَمُواْ أَنَّ اللّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ...

and know that Allah cometh in between a man and his heart,

C1197. If the human heart is refractory and refuses to obey the call of Allah, that is not the end of the matter. Allah has to be reckoned with. The refusal may be because there was some pet human scheme which the heart of man was not willing to give up for Allah's Cause.

Will that scheme come to fruition by refusing to serve the higher Cause?

By no means. Man proposes, but God disposes.

If the scheme or motive was perfectly secret from men, it was not secret from Allah. The heart is the innermost seat of man's affections and desires: but Allah intervenes between man and his heart. (R).

...وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ ﴿٢٤﴾  

and that it is He to whom ye shall (all) be gathered.

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُواْ...   

8: 45.  O ye who believe!

when ye meet a force, be firm,

...وَاذْكُرُواْ اللّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلَحُونَ ﴿٤٥﴾  

and call Allah in remembrance much (and often); that ye may prosper.

Asad’s Version:

8: 24 O you who have attained to faith! Respond to the call of God and the Apostle wherever he calls you unto that which will give you life; and know that God intervenes between man and [the desires of] his heart, and that unto Him you shall be gathered.

See ali’s note 1196

8.45 (Hence) O you who have attained to faith, when you meet a host in battle, be firm, and remember God often, so that you might attain to a happy state.

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9. [at-Tawbah, Medina 113, 9H after Tabuk]

The Quranic Text & Ali’s Version:

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ...   

9: 36.  The number of months in the sight of Allah is twelve (in a year) so ordained by Him the day He created the heavens and the earth;

C1295. This and the following verse must be read together. They condemn the arbitrary and selfish conduct of the Pagan Arabs, who, because there was a long-established custom of observing four months as those in which fighting was forbidden, changed the months about or added or deducted months when it suited them, to get an unfair advantage over the enemy.

The four Prohibited Months were:

-         Dhu al Qadah,

-         Dhu al Hijjah,

-         Muharram, and

-         Rajab.

If it suited them they postponed one of these months, and so a prohibited month became an ordinary month: while their opponents might hesitate to fight, they got an undue advantage. It also upset the security of the Month of Pilgrimage. This very ancient usage made for fair dealing all round, and its infraction by the Pagans is condemned.

The question of a solar astronomical year as against the lunar Islamic year does not arise here. But it may be noted that the Arab year was roughly luni-solar like the Hindu year, the months being lunar and the intercalation of a month every three years brought the year nearly but not accurately up to the solar reckoning.

From the year of the Farewell Pilgrimage (A.H.10) the Islamic year was definitely fixed as a purely lunar year of roughly 354 days, the months being calculated by the actual appearance of the moon. After that, every month of the Islamic year came about 11 days earlier in the solar year, and thus the Islamic months travelled all round the seasons and the solar year. (R).

...مِنْهَا أَرْبَعَةٌ حُرُمٌ...

of them four are sacred;

...ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ...

that is the straight usage. So wrong not yourselves therein,

C1296. The Muslims were at a disadvantage on account of their scruples about the Prohibited Months. They are told not to wrong themselves in this. If the Pagans fought in all months on one pretence or another, they were allowed to defend themselves in all months. But self-restraint was (as always) recommended as far as possible.

...وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ كَآفَّةً...

and fight the pagans all together as they fight you all together.

...وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ ﴿٣٦﴾  

But know that Allah is with those who restrain themselves.

يَا أَيُّهَا الَّذِينَ آمَنُواْ مَا لَكُمْ ...   

9: 38.  O ye who believe!

what is the matter with you,

C1299. The immediate reference is to the expeditions to Tabuk (A.H. 9), for which see the Introduction to this Surah.

But the lesson is perfectly general. When a call is made on behalf of a great cause, the fortunate ones are those who have the privilege of responding to the call.

The unfortunate ones are those who are so engrossed in their parochial affairs that they turn a deaf ear to the appeal. They are suffering from a spiritual disease.

... إِذَا قِيلَ لَكُمُ انفِرُواْ فِي سَبِيلِ اللّهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ...

then, when ye are asked to go forth in the Cause of Allah, ye cling heavily to the earth?

C1300. The choice is between two courses:

-        will you choose a noble adventure and the glorious privilege of following your spiritual leader, or

-        grovel in the earth for some small worldly gain or for fear of worldly loss?

The people who hesitated to follow the call of Tabuk were deterred by;

-        the heat of the summer, in which tile expedition was undertaken on account of the threat to the existence of the little community, and

-        the fear of losing the fruit harvest, which was ripe for gathering.

...أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الآخِرَةِ...

Do ye prefer the life of this world to the hereafter?

...فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيلٌ ﴿٣٨﴾  

But little is the comfort of this life, as compared with the hereafter.

إِلاَّ تَنفِرُواْ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا...   

9: 39.  Unless ye go forth, He will punish you with a grievous penalty,

C1301. Tanfiru: go forth, march onward, be ready to strive and suffer.

For this is the condition of all progress in the spiritual and moral, as well as in the physical, world. According to the homely English proverb, God helps those who help themselves.

Inactivity and lethargy are fatal. No one can rest on his oars. Man is not necessary to Allah, but Allah is necessary to man. If a nation receives favours and fails to deserve them, it will be replaced by another: as has so often happened in history. We may take this as a special warning to Islamic nations.

...وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلاَ تَضُرُّوهُ شَيْئًا...

and put others in your place;

but Him ye would not harm in the least.

...وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٣٩﴾  

For Allah hath power over all things. 

انْفِرُواْ خِفَافًا وَثِقَالاً وَجَاهِدُواْ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِي سَبِيلِ اللّهِ...

9: 41.  Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the Cause of Allah.

C1306. Whether equipped lightly or heavily: to be taken both literally and metaphorically.

All were invited, and they were to bring such resources as they had, light-armed or heavy-armed, on foot or mounted, experienced men for posts of danger, raw men for duties for which they were fit. All would and should help. Even those who were too old or feeble to go could contribute such money or resources as they had.

...ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿٤١﴾

That is best for you, if ye (but) knew.

Asad’s Version:

9: 36 Behold, the number of months, in the sight of God, is twelve months, in God’s decree on the day when He created the heavens and the earth; out of these, four are sacred: this is the ever-true law. Do not, then sin against yourselves with regard to these.

And fight against those who ascribe divinity to aught beside God, all together – just as they fight against you, all together – and know that God is with those who are conscious of Him.

9: 38 O you who have attained to faith! What is amiss with you that, when you are called upon, “Go forth to war in God’s cause,” you cling heavily to the earth? Would you contend yourselves with [the comfort of ] this worldly life in preference to [the good of] the life to come? But the enjoyment of life in this world is but a paltry thing when compared with the life to come!

9: 39 If you do not go forth to war He will chastise you with grievous chastisement, and will place another people in your stead – whereas you shall in no wise harm Him: for, God has the power to will anything.

9: 41 Go forth to war, whether it be easy or difficult [for you], and strive hard in God’s cause with your possessions and your lives: this is for your own good – if you but knew it!

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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.

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64. Surah Al Taghabun

The Quranic Text & Ali’s Version:

يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ...

64: 4.     He knows what is in the heavens and on earth:

... وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ...

and He knows what ye conceal and what ye reveal:

C5483. Not only does He create and develop and sustain all things; but all thoughts, motives, feelings, ideas, and events are known to Him. Therefore we must not imagine that, if some evil seems to go unpunished, it is not known to Him or has escaped Ms notice. His Plan is wise and good in its fullest compass: sometimes we do not see its wisdom and goodness because we see only a broken fragment of it, as our own intelligence is narrow.

... وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿٤﴾

yes, Allah knows well the (secrets) of (all) hearts.

Asad’s Version:

64:4 (As a matter of strategy the Quran asks the believers to fight in ranks as if they were a solid structure.

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61. As-Saff [ The Ranks ], Medina 109, 14 verses

The Quranic Text & Ali’s Version:

تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ...

61: 11. - That ye believe in Allah and His Messenger,

- and that ye strive (your utmost) in the Cause of Allah, with your property and your persons:

... ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ﴿١١﴾

that will be best for you, if ye but knew!

C5444. It would indeed be a great and wonderful bargain to give so little and get so much, if we only knew and understood the comparative value of things-,the sacrifice of our fleeting advantages for forgiveness, the love of Allah, and eternal bliss.

Asad’s Version:

61:11 “ Ye should strive for the cause of God with your wealth and your lives. “

saves a life, it shall be as though he had saved the lives of all mankind.”

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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...   

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)]]

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22. Sura al-Hajj [Pilgrimage], Medina 103

The Quranic Text & Ali’s Version:

22:78. And strive in His cause as ye ought to strive, (with sincerity and under discipline):

C2861. As far as the striving is concerned with Jihad in the narrow sense, see the limitations in n. 204 to 2:190 and n. 205 to 2:191.

But the words are perfectly general and apply to all true and unselfish striving for spiritual good.

...هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ...

He has chosen you, and has imposed no difficulties on you in religion;

C2862. The Jews were hampered by many restrictions, and their religion was racial.

Christianity, as originally preached, was a hermit religion: "sell whatsoever thou hast" (Mark 10:21); "take no thought for the morrow" (Matt. 6:34).

Islam, as originally preached, gives freedom and full play to man's faculties of every kind. It is universal, and claims to date from Adam: father Abraham is mentioned as the great Ancestor of those among whom Islam was first preached (Jews, Christians, and Arab Quraysh).