Topic: Conditions For

4:76; 8:40; 9:13; 22:40; 60:9, 10.

Important Words:

سبیل الله (the cause of Allah) literally means, "the way of Allah". Anything done to remove the obstacles hindering people from approaching God or accepting His religion is termed فی سبیل الله i.e. in the cause of Allah; also anything done to further the cause of Allah or any act performed in compliance with God’s commandment. Thus holy wars, missionary campaigns, Pilgrimage, search of knowledge, etc. in fact anything done to further the cause of goodness and virtue as commanded by God is فی سبیل الله.

Commentary:

The subject relating to the attainment of virtue and piety and the incidental mention of Pilgrimage naturally diverts one’s attention to the obstacles that were being placed in the way of Muslims by disbelievers who were making them victims of all sorts of wrongs and even prevented them from approaching their Qiblah in Mecca. The Quran, therefore, fittingly turns here to the subject of religious wars.

The verse contains the gist of the conditions which should regulate a religious war and which were made binding on Muslims. The conditions mentioned in this verse are four in number:

(1) Such a war should truly be فی سبیل الله i.e. undertaken with the object of removing obstacles placed in the way of God and His religion. Any war that is not فی سبیل الله is not a lawful, religious war.

(2) Such war is allowed only against those who first take up arms against Muslims as the words. الذین یقاتلونکم (those who fight against you), indicate.

(3) Great care should be taken that women, children and old men of the belligerent nation who do not take actual part in the war against Islam are spared, for religious war is allowed only against those who fight against you. If, however, an old man or a woman takes actual part in the fighting, the responsibility lies on him or her and in such a case he or she loses the concession. Says the Holy Prophet: "Do not kill an old man or a child or a woman, and always try to improve things and reform matters and act kindly towards others, for Allah loves those who act kindly" (Dawud).

(4) Muslims should bring the war to an end as soon as the enemy desists from fighting, for in this case further fighting is not permissible, as the words لاتعتدوا i.e. do not transgress; surely Allah loves not the transgressors, clearly prove. What a just and noble teaching and how tersely and beautifully expressed!

2:218.

Important Words:

ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).

فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.

Commentary:

The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.

The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.

The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.

The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.

The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.

8:40; See 2:191.

Important Words:

الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.

عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).

Commentary:

This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.

The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.

The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".

2:192.

3:84, 91; 4:138; 5:55; 47:26.

3:23; 7:148; 18:106.

Important Words:

کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.

صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).

یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).

حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).

Commentary:

The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".

The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).

The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.

Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).

The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.

The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.

The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).

The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.

Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.

4:99.

Commentary:

The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.

Important Words:

یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).

سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).

Commentary:

The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.

9:107.

Commentary:

The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.

The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.

2:194.

Commentary:

The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from

fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.

The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.

8:16; 47:5.

33:42; 62:11.

Commentary:

Muslims are here told that they should not think that war with disbelievers had ended with the Battle of Badr. The enemy was to return to the attack repeatedly and with larger and still larger forces. So Muslims are exhorted to remain firm and not to waver before the repeated onslaughts of the enemy.

The words, remember Allah much, imply that as the enemy will call his allies to his aid, so the Faithful, too, should call God to their help by constantly praying to Him.

The secret of success is stated here to lie in two things: (1) that Muslims should never feel secure from the attacks of the enemy and should always be prepared for them, and (2) that they should be always invoking God’s help.

3:33; 4:60; 8:21; 24:55.

Important Words:

ریح (power) is derived from راح i.e. it (a day) was violently windy; or it was or became cool and pleasant by means of the wind. راح الشجر means, the tree felt the wind. راح also means, he was or became brisk, lively, active or quick (as though he felt the wind and was refreshed by it). ریح means wind, i.e. the air that is between heaven and earth; the breath of the air, or, in like manner, of anything (said to be so called because it generally brings rest or ease); puff or gust of wind; also predominance or prevalence; power or force; aid against an enemy; victory or conquest; a turn of good fortune. One would say ذھبت ریحھم i.e. their turn of good fortune had departed تذھب ریحکم means, your predominance and power would depart (Lane).

Commentary:

The verse mentions three ways by following which Muslims could remain firm and become successful. Firstly, they are bidden to obey the commandments of God and His Messenger. Secondly, they are enjoined not to dispute with one another, but to remain united. Thirdly, they are commanded to remain patient and steadfast.

4:108.

Commentary:

If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.

3:201.

2:273; 9:121; 64:18; 65:8.

Important Words:

رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).

Commentary:

This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.

It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.

The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.

Commentary:

This verse, besides embodying an important principle about the formation of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam, but simply to maintain peace. Hence, if any people after making war against Muslims sued for peace, the latter were enjoined to desist from war and make peace with them, in spite of their being disbelievers. Even the consideration that the enemy might be suing for peace simply to deceive the Muslims and to gain time was not to deter them from making peace. This shows that what the Muslims desired was nothing but peace, and they were bidden to welcome it at all hazards. See also the verse that follows.

47:5.

4:95.

Important Words:

اسری (captives) is the plural of اسیر (a captive) which is derived from اسر. They say اسره i.e. he bound or tied him, or he made him a captive or took him a prisoner. اسیر means, one shackled or imprisoned; a captive (Lane).

یثخن (he engages in a regular fighting) is derived from ثخن (thakhuna) or ثخن (thakhana) which means, it was thick or coarse or hard. اثخنه means, he rendered it thick; or he rendered him heavy or languid or enervated; or he overcame him and inflicted many wounds on him. اثخن فی العدو means, he made a great slaughter or a great wounding among the enemy. اثخن فی الارض means, he made much slaughter in the earth or the land; or he fought vehemently in the earth (Lane). The expression حتی یثخن فی الارض would thus mean, till he (the Prophet) has had a regular fighting in the land, inflicting wounds on the enemy.

Commentary:

It was a practice among pre-Islamic Arabs (and it is regrettable that the practice still continues in some parts of the world) to take men captives even if there was no war and no fighting, and then to make them slaves. The verse abolishes this evil custom and lays down in clear words that it is only in war and after regular fighting that enemy combatants can be taken prisoner and that it is not lawful to take any person captive when there is no war and there has been no fighting.

The verse has been very wrongly interpreted. It is said that when the Muslims took some men of the Meccan army captives at Badr, the Holy Prophet took counsel with his Companions as to what should be done with them. ‘Umar suggested that they should be put to death, while Abu Bakr proposed that they should be released after accepting ransom from them. The Holy

Prophet accepted the suggestion of Abu Bakr and the prisoners were released for ransom. But it is alleged that by revealing this verse, God expressed His disapproval of the Holy Prophet’s action, declaring that the captives ought to have been put to death and no ransom should have been taken for them. This interpretation, however, is obviously wrong; firstly, because God had so far sent down no commandment forbidding the release of prisoners for ransom, and, therefore, He could not reprove the Holy Prophet for accepting ransom; secondly, because the Holy Prophet had already accepted ransom for two persons taken captive at Nakhlah prior to the Battle of Badr, and God had not disapproved of this action of his; thirdly, because only two verses later God permits Muslims to eat of that which you have won in war as lawful and good (8:70). It is simply inconceivable that God should have reproved the Holy Prophet for having accepted ransom and then at the same time declared the money so taken to be lawful and good. This interpretation is, therefore, obviously wrong and the verse is only intended to lay down a general rule that captives should not be taken until there has been regular fighting and the enemy has been overpowered by the infliction of wounds.

Commentary:

In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.

8:42.

Commentary:

The conjunction "so", placed in the beginning of the verse, indicates that the commandment, that follows it, is connected with, and is the result of, what has been said in the previous verses. As the booty taken was obtained after regular fighting and the victory came as a result of God’s help, so the booty taken in the battle and the ransom-money realized from the enemy-prisoners are both "lawful and good". God has been here spoken of as "Forgiving" because He covered up the weaknesses of Muslims and made them appear strong in the sight of the enemy; and He has been spoken of as "Merciful" because He granted Muslims a decisive victory against overwhelming odds.

Commentary:

The words of this verse, addressed to the Meccan prisoners in the hands of the Muslims, are meant by way of consolation. If they have been made to pay ransom for their release, they should not grieve, for if God sees some good in their hearts, He will not only forgive them their past errors but will also amply repay them for their financial loss. One of the prisoners taken at Badr was ‘Abbas, an uncle of the Holy Prophet. Some Muslims recommended him to the Holy Prophet for a free release in consideration of his near relationship to the Prophet and of his being a believer at heart, but the Holy Prophet refused to make any exception in his favour and declared that like other prisoners, he too should pay ransom for his release. When, however, he subsequently embraced Islam openly and came over to the Holy Prophet, he requested, on the basis of the verse under comment, that as God had promised to give the prisoners more than was taken from them as ransom, the promise may be fulfilled in his case, and the Holy Prophet granted his request (Jarir, x. 31).

Commentary:

The treacherous dealing mentioned here is that disbelievers should do evil in return for the kindness shown to them. As was the custom in Arabia, pre-Islamic Arabs used to slay their powerful enemies, whenever they fell into their hands. The verse, therefore, signifies that if the enemies of Islam proved treacherous, God would give Muslims power over them again; so it is not necessary for Muslims to put their prisoners to death as pre-Islamic Arabs used to do.

God knew that the time was soon coming when the disbelievers would embrace Islam, hence the injunction to spare their lives and to treat them with kindness, for was not God "All-Knowing, Wise"?