Fighting war jihad – general:

Declaration of War after Warning of 4 Months:

2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:

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."

Asad’s Version:

2: 191 “--- for tumult and oppression are worse than slaughter ; “

2:192 “ And one who attack you, attack him in like manner as he attack you”

2: 192 But if they cease , God is oft-forgiving , Most Merciful.

2 : 193 And fight them on until there is no more tumult and oppression, and there prevail justice and faith in God; but if they cease , let there be no hostility except to those who practise oppression.

2: 194 …But fear God , and know that God is with those who restrain themselves.

2: 195 … And make not your own hands contribute to destruction ; but do good; for God loveth those who do good.

2: 216

Asad Fighting is ordained for you, even though it be hateful to you; but it may well be that you hate a 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: and God knows, whereas you do not know [note 201].

Pickthall Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.

Kutiba 'alaikumul qita_lu wa huwa kurhul lakum, wa 'asa_ an takrahu_ syai'aw wa huwa khairul lakum, wa 'asa_ an tuhibbu_ syai'aw wa huwa syarrul lakum, walla_hu ya'lamu wa antum la_ ta'lamu_n(a).

[ Asad’s note 201 - …….this verse must be read in conjunction with 2:190-193 and 22:39: but it expresses, in addition, a general truth applicable to many situations.]

2: 217

Asad They will ask thee about fighting in the sacred month. Say: “Fighting in it is as awesome thing; but turning men away from the path of god and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people there from- [all this] is yet more awesome in the sight of God, since oppression is more awesome than killing.” ….till they have turned away form you faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth – these it is whose works will go for nought in this world and in thelife to come; and thse it is who are destined for the fire, therein to abide.

Pickthall They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel his people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.

Yas'alu_naka 'anisy syahril hara_mi qita_lin fih(i), qul qita_lun fihi kabir(un), wa saddun 'an sabililla_hi wa kufrum bihi wal masjidil hara_mi wa ikhra_ju ahlihi minhu akbaru 'indalla_h(i), wal fitnatu akbaru minal qatl(i), wa la_ yaza_lu_na yuqa_tilu_nakum hatta_ yaruddu_kum 'an dinikum inistata_'u_, wa may yartadid minkum 'an dinihi fa yamut wa huwa ka_firun fa ula_'ika habitat a'ma_luhum fid dunya_ wal a_khirah(ti), wa ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).

[ Asad’s note 102 – For an explanation of the “sacred months”, see note 171 above.]

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:

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!

أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ...   

4: 78.  "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!"

... وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ...  

If some good befalls them, they say, "This is from Allah;"

... وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ...  

but if evil, they say, "This is from thee"

... قُلْ كُلًّ مِّنْ عِندِ اللّهِ...  

(O Prophet). "Say: "All things are from Allah.

C597. The Hypocrites were inconsistent, and in this reflect unregenerate mankind.

If a disaster happens, due to their own folly, they blame somebody else; but if they are fortunate, they claim reflected credit by pretending that Heaven has favoured them because of their own superior merits.

The modern critic discards even this pretence, eliminates Heaven altogether, and claims all credit direct to himself, unless he brings in blind Chance, but that he does mostly to "explain" misfortune.

If we look to the ultimate Cause of all things, all things come from Allah. But if we look to the proximate cause of things, our own merit is so small, that we can hardly claim credit for good ourselves with any fairness.

In Allah's hand is all good: 3:26. On the other hand, the proximate cause of our evil is due to some wrong in our own inner selves; for never are we dealt with unjustly in the very least: 4:77.

... فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا ﴿٧٨﴾

But what hath come to these people, that they fail to understand a single fact?

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ...   

4: 79. Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul.

... وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً ...

And We have sent thee as a Messenger to (instruct) mankind:

C598. To blame a man of God for our misfortunes is doubly unjust. For he comes to save us from misfortune, and it is because we flout him or pay no heed to him, that our own rebellion, brings its own punishment.

If we realise this truth we shall be saved from two sins:

1.     the sin of injustice to Allah's Messengers, who come for our good, and not for our harm:

2.     the sin of not realising our own shortcomings or rebellion, and thus living in spiritual darkness.

If the Message is from Allah, that carries its own authority:

"enough is Allah for a witness."

... وَكَفَى بِاللّهِ شَهِيدًا ﴿٧٩﴾

and enough is Allah for a witness.

مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ ...  

4: 80.  He who obeys the Messenger, obeys Allah:

... وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ﴿٨٠﴾

but if any turn away, We have not sent thee to watch over their (evil deeds).

C599. The Messenger was sent to preach, guide, instruct, and show the Way, -not to drive people to good. That is not Allah's Plan, which trains the human Will.

The Messenger's duty is therefore to convey the Message of Allah, in all the ways of persuasion that are open to him.

If men perversely disobey that Message, they are not disobeying him but they are disobeying Allah. In the same way those who obey the Message are obeying Allah. They are not obliging the Messenger: they arc merely doing their duty.

وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ...   

4: 81.  They have "Obedience" on their lips; but when they leave thee, a section of them meditate all night on things very different from what thou tellest them,

... وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ...  

but Allah records their nightly (plots): so keep clear of them, and put thy trust in Allah;

... وَكَفَى بِاللّهِ وَكِيلاً ﴿٨١﴾

and enough is Allah as a Disposer of affairs.

C600. If we trust people who are not true, they are more likely to hinder than to help. But Allah is All-good as well as All-powerful, and all our affairs are best entrusted to His care. He is the best Guardian of all interests.

Therefore we should not trust the lip professions of Hypocrites, but trust in Allah. Nor should our confidence in Allah be shaken by any secret plots that enemies hatch against us. We should take all human precautions against them, but having done so, we should put our trust in Allah, Who knows the inner working of events better than any human mind can conceive.

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.

فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ ...

4: 88.  Why should ye be divided into two parties about the hypocrites?

C606. 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 4:90.

... وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ...  

Allah hath upset them for their (evil) deeds.

... أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ...  

Would ye guide those whom Allah hath thrown out of the way?

... وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً ﴿٨٨﴾

For those whom Allah hath thrown out of the way, never shalt thou find the way.

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.

دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً...   

4: 96.  Ranks specially bestowed by Him, and Forgiveness and Mercy.

... وَكَانَ اللّهُ غَفُورًا رَّحِيمًا ﴿٩٦﴾

For Allah is Oft-Forgiving, Most Merciful.

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. 

Other Versions:

4: 71

Asad O you who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together [note 87].

Pickthall O ye who believe! Take your precautions, then advance the proven ones, or advance all together.

Transliteration Ya_ ayyuhal lazina a_manu_ khuzu_ hizrakum fanfiru_ suba_tin awinfiru_ jami'a_(n).

[[ Asad’s note 87 - ………The problem of war as such arises from the principles of ideological statehood postulated in verse 59 of this surah. Since the Muslims are expected to organize their communal life within the framework of a state based on the ideological premises laid down in the Quran, they must be prepared for hostility on the part of groups or nations opposed to the world-view and the social system of Islam and, conceivably, bent on its destruction: consequently, the concept of a defensive war in God’s cause (jihad) plays a very prominent role in the socio-political of Islam and is frequently alluded to throughout the Quran.]]

[[ Ruby’s note – I disagree with Asad’s stand of having an Islamic state. This and similar verses were revealed in a context of hostility and unmitigated aggression, often geared towards complete annihilation of the Muslim community and whoever were supporting it such as the tribes of Median who were giving support and cohabitation with Muslims, by primarily by the Meccans and some other tribes/groups non-Muslims within Median and outside of Medina. [see the rest in “Islamic state” and its premises]

4: 72

Asad 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!"

Pickthall Lo! among you there is he who Loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them!

Transliteration Wa inna minkum lamal layubatti'ann(a), fa in asa_batkum musibatun qa_la qad an'amalla_hu 'alayya iz lam akum ma'ahum syahida_(n).

4: 73

Asad 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."

Pickthall And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success!

Transliteration Wala'in asa_bakum fadlum minalla_hi layaqu_lanna ka allam takum bainakum wa bainahu_ mawaddatuy ya_ laitani kuntu ma'ahum fa afu_za fauzan 'azima_(n).

4: 74

asad 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.

Pickthall Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.

Transliteration Falyuqa_til fi sabililla_hil lazina yasyru_nal haya_tad dunya_ bil a_ khirah(ti), wa may yuqa_til fi sabililla_hi fayuqtal au yaglib fasaufa nu'tihi ajran 'azima_(n).

4: 75

Asad 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!"

Pickthall How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from Thy presence some protecting friend! Oh, give us from Thy presence some defender!

Transliteration Wa ma_ lakum la_ tuqa_tilu_na fi sabililla_hi wal mustad'afina minar rija_li wan nisa_'i walwilda_nil lazina yaqu_lu_na rabbana_ akhrijna_ min ha_zihil qaryatiz za_limi ahluha_, waj'al lana_ mil ladunkawaliyya_(n), waj'al lana_ mil ladunka nasira_(n).

4: 76

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

Pickthall Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak.

Transliteration Allazina a_manu_ yuqa_tilu_na fi sabililla_h(i), wallazina kafaru_ yuqa_tilu_na fi sabilit ta_gu_ti fa qa_tilu_ auliya_'asy syaita_n(i), inna kaidasy syaita_ni ka_na da'ifa_(n).

4: 77

Asad Are you not aware of those who have been told, “Curb your hands [note 91] and be constant in prayer, and render the purifying dues”? But as soon as fighting [in God’s cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God – or in even greater awe – and say, “O our Sustainer! Why have you ordained fighting for us? If only you had granted us a delay for a little while!” Say: “Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God – since none of you shall be wronged by as much as a hair’s breadth.

Pickthall Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, but when fighting was prescribed for them behold, a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date stone.

Alam tara ilal lazina qila lahum kuffu_ aidiyakum wa aqimus sala_ta wa a_tuz zaka_h(ta), falamma_ kutiba'alaihimul qita_lu iza_ fariqum minhum yakhsyaunan na_sa ka khasyyatilla_hi au asyadda khasyyah(ti), wa qa_lu_ rabbana_ lima katabta'alainal qita_l(a), lau la_ akhkhartana_ ila_ ajalin qarib(in), qul mata_'ud dunya_ qalil(un), wal a_khiratu khairul limanittaqa_, wa la_ tuzlamu_na fatila_(n).

[[ Asad’s note 91 – I.e., from unrighteous violence, to which man so often inclines. The fact that most people have to be told to refrain from violence in contrasted, in the next sentence, with the unwillingness on the part of many of them to expose themselves to physical danger in a righteous cause.]]

595 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. (4.77)

596 "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? (4.77)]]

[[ Ali’s notes -

588 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. (4.71)

589 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! (4.72)

590 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. (4.73)

591 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. (4.74)

592 Mustadh'af = one reckoned weak, and therefore ill-treated and oppressed. Cf. iv. 98, and vii. 150. (4.75)

593 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 Hijrat. Their cry for a protector, and helper from Allah was answered when Muhammad the Chosen One brought freedom and peace to Makkah again. (4.75)

594 Auliyaa plural of wali, friend, supporter, protector, patron; from the same root as maula, for which see iv. 33, n. 543. (4.76) ]]

4: 78

Asad Whatever you may be, death will overtake you – even though you be in towers raised high.” Yet, when a good thing happens to them, some [people] say, “This is form God,” whereas when evil befalls them, they say, “This is form you [O fellowman]!” [note 92] Say: “All is from God.” What, then, is amiss with these people that they are in no wise near to grasping the truth of what they are told? [note 93]

Pickthall Where so ever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?

Transliteration Ainama_ taku_nu_ yudrikkumul mautu wa lau kuntum fi buru_jim musyayyadah(tin), wa in tusibhum hasanatuy yaqu_lu_ ha_zihi min 'indilla_h(i), wa in tusibhum sayyi'atuy yaqu_lu_ ha_zihi min 'indik(a), qul kullum min 'indilla_h(i), fama_li ha_'ula_'il qaumi la_ yaka_du_na yafqahu_na hadisa_(n).

[[Asad’s note 92 – I.e., they do not realize that the evil happening may possibly be a consequence of their own actions or their own wrong choice between several courses open to them, but are prone to attribute it to the failings of others.

note 94 – There is no contradiction between this statement and the preceding one that “all is from God”. In the world-view of the Quran, God is the ultimate source of all happening: consequently, all good tht comes to man and all evil that befalls him flows, in the last resort, from God’s will. However, not everything that man regards as “evil for tune” is really, in its final effect evil – for, “it may well be that you hate a 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: and God knows, whereas you do not know” (2:216)……..spiritual growth suffering, and need not necessarily be the result of a wrong choice or a wrong deed on the part of the person thus afflicted.………suffering resulting from the actions or the behavior of the person concerned, and this in accordance with the natural law of cause and effect which God has decreed for all His creation, and which the Quran describes as “the way of God”(sunnat Allah). For all such suffering man has only himself to blame, since “God doe not wrong anyone by as much at atom’s weight”(4:40).]]

[[ Ali’s notes - 595 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. (4.77)

596 "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? (4.77)

597 The Hypocrites were inconsistent, and in this reflect unregenerate mankind. If a disaster happens, due to their own folly, they blame somebody else; but if they are fortunate, they claim reflected credit by pretending that Heaven has favoured them because of their own superior merits. The modern critic discards even this pretence, eliminates Heaven altogether, and claims all credit direct to himself, unless he brings in blind Chance, but that he does mostly to "explain" misfortune. If we look to the ultimate Cause of all things, all things come from Allah. But if we look to the proximate cause of things, our own merit is so small, that we can hardly claim credit for good ourselves with any fairness. In Allah's hand is all good: iii.26. On the other hand, the proximate cause of our evil is due to some wrong in our own inner selves; for never are we dealt with unjustly in the very least: iv. 77. (4.78) ]]

4: 79

Asad Whatever good happens to you is from God; and whatever evil befalls you is from yourself. [note 94]

Pickthall Whatever of good befalleth thee ( O man ) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee ( Muhammad ) as a messenger unto mankind and Allah is sufficient as witness.

Transliteration Ma_ asa_baka min hasanatin faminalla_h(i), wa ma_ asa_baka min sayyi'atin famin nafsik(a), wa arsalna_ka linna_si rasu_la_(n), wa kafa_ billa_hi syahida_(n).

[[ Asad’s note

4: 80

Pickthall Whoso obeyeth the messenger obeyeth Allah, and whoso turneth away: We have not sent thee as a warder over them.

Transliteration May yuti'ir rasu_la fa qad ata_'alla_h(a), wa man tawalla_ fama_ arsalna_ka 'alaihim hafiza_(n).

Wa yaqu_lu_na ta_'ah(tun), fa iza_ barazu_ min 'indika bayyata ta_'ifatum minhum gairal lazi taqu_l(u), walla_hu yaktubu ma_ yubayyitu_n(a), fa a'rid'anhum wa tawakkal'alalla_h(i), wa kafa_ billa_hi wakila_(n).

Ayah 81

Pickthall And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.

Transliteration Afala_ yatadabbaru_nal qur'a_n(a), wa lau ka_na min'indi gairilla_hi lawajadu_ fihikhtila_fan kasira_(n).

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: 88

Pickthall What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muhammad) canst not find a road.

Transliteration Fama_ lakum fil muna_fiqina fi'ataini walla_hu arkasahum bima_ kasabu_, aturidu_na an tahdu_ man adallalla_h(u), wa may yudlililla_hu falan tajida lahu_ sabila_(n).

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 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).

[[ 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

Asad ………… 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. [note 111]

Pickthall Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them

llal lazina yasilu_na ila_ qaumim bainakum wa bainahum misa_qun au ja_'u_kum hasirat sudu_ruhum ay yuqa_tilu_kum au yuqa_tilu_ qaumahum, wa lau sya_'alla_hu lasallatahum'alaikum falaqa_talu_kum, fa ini'tazalu_kum falam yuqa_tilu_kum wa alqau ilaikumus salam(a), fama_ ja'alalla_hu lakum 'alaihim sabila_(n).

4: 91

Asad You will find [that there are] others who would like to be safe from you as well as safe from their own folk, [but who,] whenever they are faced anew with temptation to evil, plunge into it headlong [note 112]. Hence, if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: for it is against these that We have clearly empowered you [to make war]. note 113

Pickthall Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant.

Satajidu_na a_kharina yuridu_na ay ya'manu_kum wa ya'manu_ qaumahum, kulla ma_ ruddu_ ilal fitnati urkisu_ fiha_, fa illam ya'tazilu_kum wa yulqu_ ilaikumus salama wa yakuffu_ aidiyahum fa khuzu_hum waqtulu_hum haisu saqiftumu_hum, wa ula_'ikum ja'alna_ lakum 'alaihim sulta_nam mubina_(n).

[[ Asad note 111 – Lit., “God has given you no way against them”: a reference to the ordinance laid down in verse 86 above. 112 – Lit., “whenever they are returned to temptation (fitnah), they are thrown back into it”, or , “thrown headlong into it”.

113- Lit., “that We have given you clear authority (sultan)” – a solemn reiteration of the ordinance which permits war only in self-defense (cf. 2:190 ff. as well as the corresponding notes 167-168).]]

[[ Ali’s note 608 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. (4.90) ]]

610 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. (4.91)]]

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.

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

The Quranic Text & Ali’s Version:

بَرَاءةٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ﴿١﴾

9: 1.     A (declaration) of immunity from Allah and His Messenger, to those of the pagans with whom ye have contracted mutual alliances.

C1246. Baraah: usually translated "immunity".

I do not think that word correctly represents the Arabic word in this context. The general sense is explained in the introduction to this Surah. In verse 3 below I use the periphrasis "dissolve treaty obligations." which goes some way to explain the meaning.

The Pagans and enemies of Islam frequently made treaties of mutual alliance with the Muslims. The Muslims scrupulously observed their part, but the Pagans violated their part again and again when it suited them. After some years, experience it became imperative to denounce such treaties altogether. This was done in due form, with four months' notice, and a chance was given to those who faithfully observed their pledges, to continue their alliance. (R).

فَسِيحُواْ فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ...   

9: 2.     Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood)

C1247. Four Months: Some Commentators understand by this the four forbidden months in which warfare by ancient Arabian custom was unlawful, viz., Rajah. Dhu al Qadah, Dhu al Hijjah and Muharram:

See note 209 to 2:194..

But it is better to take the signification of the four months immediately following the Declaration. Assuming that the Surah was promulgated early in Shawwal (see Introduction), the four months would be Shawwal, Dhu al Qadah, Dhu al Hijjah and Muharram, of which the last three would also be the customary Prohibited Months.

...وَأَنَّ اللّهَ مُخْزِي الْكَافِرِينَ ﴿٢﴾

but that Allah will cover with shame those who reject him.

وَأَذَانٌ مِّنَ اللّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الأَكْبَرِ...   

9: 3.     And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,

C1248. The great day of Hajj is either the 9th of Dhu al Hijjah ('Arafa), or the 10th (the Day of Sacrifice).

...أَنَّ اللّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ وَرَسُولُهُ...

that Allah and His Messenger dissolve (treaty) obligations with the pagans.

...فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ...

If, then, ye repent, it were best for you;

...وَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّكُمْ غَيْرُ مُعْجِزِي اللّهِ... ...

but if ye turn away, know ye that ye cannot frustrate Allah.

...وَبَشِّرِ الَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ ﴿٣﴾

And proclaim a grievous penalty to those who reject faith.

إِلاَّ الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا...   

9: 4.     (But the treaties are) not dissolved with those pagans with whom ye have entered into alliance and who have not subsequently failed you in aught,

C1249. The sacred duty of fulfilling all obligations of every kind, to Muslims and non Muslims, in public as well as private life, is a cardinal feature of Muslim ethics.

The question what is to be done with those who abuse this principle by failing in their duty but expect the Muslims to do their part is not to be solved (in the case of treaties) by a general denunciation of treaties but by a careful consideration of the cases where there has been fidelity and not treachery.

There we are enjoined to give the strictest fidelity, as it is a part of righteousness and our duty to Allah.

وَلَمْ يُظَاهِرُواْ عَلَيْكُمْ أَحَدًا ...

nor aided anyone against you.

... فَأَتِمُّواْ إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ...

So fulfil your engagements with them to the end of their term:

...إِنَّ اللّهَ يُحِبُّ الْمُتَّقِينَ ﴿٤﴾

for Allah loveth the righteous.

فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ ...

9: 5.     But when the forbidden months are past,

C1250. The emphasis is on the first clause; it is only when the four months of grace are past, and the other party show no signs of desisting from their treacherous designs by right conduct, that the state of war supervenes-between Faith and Unfaith.

... فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ...

then fight and slay the pagans wherever ye find them

C1251. When war becomes inevitable, it must be prosecuted with vigour.

According to the English phrase, you cannot fight with kid gloves. The fighting may take the form of killing, capture, or siege, or ambush and other stratagems.

But even then there is room for repentance and amendment on the part of the guilty party, and if that takes place, our duty is forgiveness and the establishment of peace.

...وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ... ...

and seize them, beleaguer them and lie in wait for them in every stratagem (of war);

...فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ...

but if they repent, and establish regular prayers and practice regular charity, then open the way for them:

C1252. The repentance must be sincere, and that is shown by conduct-a religious spirit of true prayer and charity.

In that case we are not to bar the gate against the repentant. On the contrary we must do all we can to make their way easy, remembering that Allah is Oft-forgiving, Most Merciful.

...إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٥﴾  

for Allah is Oft-Forgiving, Most Merciful.

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ ...

9: 6.     If one amongst the pagans ask thee for asylum, grant it to him,

C1253. Even among the enemies of Islam, actively fighting against Islam, there may be individuals who may be in a position to require protection. Full asylum is to be given to them, and opportunities provided for hearing the Word of Allah.

If they accept the Word, they become Muslims and brethren, and no further question arises. If they do not see their way to accept Islam, they will require double protection:

-        from the Islamic forces openly fighting against their people, and

-        from their own people, as they detached themselves from them.

Both kinds of protection should be ensured for them, and they should be safely escorted to a place where they can be safe. Such persons only err through ignorance, and there may be much good in them.

... فَأَجِرْهُ حَتَّى يَسْمَعَ كَلاَمَ اللّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ...

so that he may hear the word of Allah and then escort him to where he can be secure:

C1254. Ma'manah: place or opportunity of being secure from all harm.

...ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْلَمُونَ ﴿٦﴾  

that is because they are men without knowledge.

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.

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً...   

9: 122. Nor should the believers all go forth together:

فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ... 

if a contingent from every expedition remained behind, they could devote themselves to studies in religion,

... وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ ﴿١٢٢﴾

and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil).

C1373. Fighting may be inevitable, and where a call is made by the ruler of an Islamic State, it should be obeyed.

But fighting is not to be glorified to the exclusion of all else. Even among those who are able to go forth, a party should remain behind for purposes of study, so that when the fighters return home, their minds may be attuned again to the more normal interests of religious life, under properly instructed teachers.

The students and teachers are soldiers of the Jihad in their spirit of obedience and discipline. (R).

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.

Pickthall’s Version:

9: 1

Pickthall Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty:

Transliteration Bara_'atum minalla_hi wa rasu_lihi ilal lazina 'a_hattum minal musyrikin(a).

9: 2

Pickthall Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His guidance).

Transliteration Fasihu_ fil ardi arba'ata asyhuriw wa'lamu_ annakum gairu mu'jizilla_h(i), wa annalla_ha mukhzil ka_firin(a).

9: 3

Pickthall And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve.

Transliteration Wa aza_num minalla_hi wa rasu_lihi ilan na_si yaumal hajjil akbari annalla_ha bari'um minal musyrikin(a), wa rasu_luh(u_), fa in tubtum fa huwa khairul lakum, wa in tawallaitum fa'lamu_ annakum gairu mu'jizilla_h(i), wa basysyiril lazina kafaru_ bi 'aza_bin alim(in).

9: 4

Pickthall Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfill their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him).

Transliteration Illal lazina 'a_hattum minal musyrikina summa lam yanqusu_kum syai'aw wa lam yuza_hiru_ 'alaikum ahadan fa atimmu_ ilaihim 'ahdahum ila_ muddatihim, innalla_ha yuhibbul muttaqin(a).

9: 5

Asad and so, when the sacred months are over, slay those who ascribe divinity to aught beside God wherever you may come upon them, and take them captive, and besiege them and lie in wait for them at every conceivable place.

Pickthall Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor due, then leave their way free. Lo! Allah is Forgiving, Merciful.

Transliteration Fa izansalakhal asyhurul hurumu faqtulul musyrikina haisu wajattumu_hum wa khuzu_hum wahsuru_hum waq'udu_ lahum kulla marsad(in), fa in ta_bu_ wa aqa_mus sala_ta wa a_tawuz zaka_ta fa khallu_ sabilahum, innalla_ha gafu_rur rahim(un).

9: 6

Asad If one amongst the pagans ask you for asylum, grant it to him, so that he may hear the Word of God; and then escort him to where he can be secure. That is because they are men without knowledge.

Pickthall And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the word of Allah; and afterward convey him to his place of safety. That is because they are a folk who know not.

Transliteration Wa in ahadum minal musyrikinastaja_raka fa ajirhu hatta_ yasma'a kala_malla_hi summa ablighu ma'manah(u_), za_lika bi annahum qaumul la_ ya'lamu_n(a).

[ Asad note 11: …..[ma’manahu] …”let his rejoin his homeland” [Razi], which implies that he is free to accept or not to accept the message of the Quran:

a further re-affirmation of the Quarnic injunction that “ there shall be no coercion in matters of faith” [2:256].

[ Therefore, the declaration of war is against only those who have not repented or realized unethical violation of the terms of a treaty even after a warning period. But those who violated in the past but now asking asylum meaning that they do not want to violate the terms anymore and do not want to belong to the group who does, are immune from this war. ]

Asad’s Version:

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: 122 Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies to studies in religion, and admonish the people when they return to them- that thus they [may learn] to guard themselves [against evil]. [ali] [see ali’s note 1373:……..fighting is not to be glorified to the exclusion of all else.

9: 123 O you who have attained to faith! Fight against those deniers of the truth who are near you, and let them find you adamant; and know that God is with those who are conscious of Him. [asad]

[asad note 163……For the general circumstances in which war is permitted, see 2:190-194, 22: 39, 60: 8-9, and the corresponding notes, as well as notes 7 and 9 on verse 5: 9………..]

9: 123 ……..and know that God is with those who fear Him. [ali]

[ali’s note 1374 : “…….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. ]

9: 123 …….and know that God is with those who keep their duty . [pickthall]

[ …wa lamuuu annal laaha ma-al Muttaqiin]

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

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

The Quranic Text & Ali’s Version:

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا...

22: 39. To those against whom war is made, permission is given (to fight) because they are wronged --

C2816. Several translators have faded to notice that yuqatalina (in the best-approved texts) is in the passive voice, "against whom war is made", -not "who take arms against the unbelievers" as Sale translates it.

The clause -and verily ... their aid- is parenthetical. Verse 40 connects on with "they are wronged". The wrong is indicated: 'driven by persecution from their home, for no other reason than that they worshipped the One True God'.

This was the first occasion on which fighting -in self-defence- was permitted. This passage therefore undoubtedly dates from Madinah.

...وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ ﴿٣٩﴾

and verily, Allah is Most powerful for their aid --

الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ...

22: 40. (They are) those who have been expelled from their homes in defiance of right -- (for no cause) except that they say, "Our Lord is Allah."

...وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ...

Did not Allah check one set of people by means of another,

C2817. To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Makkan Quraish, but for the very existence of the Faith in the One True God.

They had as much right to be in Makkah and worship in the Ka'bah as the other Quraish; yet they were exiled for their Faith. It affected not the faith of one peculiar people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses.

...لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ...

there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.

...وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ...

Allah will certainly aid those who aid His (cause);

...إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ ﴿٤٠﴾

for verily Allah is Full of Strength, Exalted in Might, (Able to enforce His Will).

Asad’s Version:

22:39

PERMISSION [to fight] is given to those against whom war is being wrongfully waged 57 -

and, verily, God has indeed the power to succour them -:

(22:40) those who have been driven from their homelands against all right for no other reason than their saying, "Our Sustainer is God!" For, if God had not enabled people to defend themselves against one another, 58 [all] monasteries and churches and synagogues and mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed [ere now]. 5 ' And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty,

(22:41) [well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what ts right and forbid the doing of what is wrong; but with God rests the final outcome of all events.

Other Versions:

22:39

[[Asad’s notes - 56 See surah 4, note 134.

57 Lit, "inasmuch as they have been wronged". Connecting with the promise, in the precedin] verse, that "God will ward off [all evil] from those who attain to faith", the present verse enunciates the permission to fight physically in self-defence. All relevant Traditions (quoted, particular, by Tabari and Ibn Kathir) show that this is the earliest Qur'anic reference to th problem of war as such. According to Abd Allih ibn Abbas, it was revealed immediately after thE Prophet left Mecca for Medina, i.e., at the beginning of the year 1 H. The principle of war ii self-defence - and only in self-defence - has been further elaborated in Al-Baqarah, which was revealed about

a year later (see 2: 1 90- 1 93 and the corresponding notes).

58 Lit., "were it not that God repels some people by means of others" (cf the identical phrase in the second paragraph of 2:251).

59 The implication is that the defense of religious freedom is the foremost cause for which arms may and, indeed, must - be taken up (see 2:193 and the corresponding note 170), or else, as stressed in the concluding clause of 2:251, "corruption would surely overwhelm the earth". ]]

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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.”