Volume 3: Surah Baqarah, Verses 216-218

Fighting has been prescribed for you, and it is (an object of) dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you; and Allah knows, while you do not know. (216) They ask you concerning the sacred month about fighting in it Say: Fighting in it is a grave matter; and hindering (men) from Allah's way and denying it, and (hindering men from) the Sacred Mosque and turning its people out of it are still graver with Allah, and the mischief is graver than the killing; and they will go on fighting with you so that they may turn you back from your religion if they can; and whoever of you turns back from his religion, then dies while an unbeliever ‑ these it is whose deeds are forfeited in this world and the hereafter; and they are the inmates of the fire; therein shall they abide. (217) Surely those who believed and those who fled (their home) and strove hard in the way of Allah, these hope for the mercy of Allah; and Allah is Forgiving, Merciful. (218)

Qur’an: Fighting has been prescribed for you, and it is (an object of) dislike to you:

It has repeatedly been explained that kitabah (writing), which has been translated here as prescription, means an obligatory command, if used in the matter of legislation, and a firm decree, if used in the matter of creation. This verse, therefore, shows that fighting in the way of Allah is compulsory for all believers (as the verse is addressed to them) except those who are exempted by other verses or traditions. For example: There is no blame (in staying behind) on the weak, nor on the sick, nor on those who do not find what they should spend, so long as they are sincere to Allah and His Apostle ... nor on those who when they came to you that you might carry them, you said: I cannot find that on which to carry you . . . (9:91‑92)

The verb, kutiba (has been written) is in the passive voice, because it is followed by the phrase, and it is (an object of) dislike to you. It was not proper to mention clearly the name of the writer (i.e. Allah) of a writing which was to be an object of dislike to the believers. By not using the active voice, the verse protected the sanctity of the divine name and removed every chance of slight to it.

Kurh (dislike) is the hardship felt by man in his self, naturally or otherwise. Karh (compulsion) is the hardship forced upon him by extraneous agencies as when he is forced to do a work which he does not like to do. Allah says: ... it is not lawful for you that you should take women as heritage against (their) will ... (4:19);... so He said to it and to the earth: Come both, willingly or unwillingly ... (4:11)

Why was the ordained fighting to be an object of dislike to the believers? Three explanations have been given for it:‑

1) Fighting entails loss of limbs and lives, economic hardship, monetary loss and the deterioration of law and order; goods necessary for life disappear from the market and become scarce; and many other things crop up in society which man dislikes by nature. Allah has praised the believers in His book and said that a group of them were sincere in their faith and successful in their endeavors. But, at the same time, He has admonished another group of them because of their shaky belief and crooked thinking, as may be seen in the verses revealed about the battles of Badr, Uhud and Khandaq etc. The people addressed by this verse were, therefore, of two types: One, steadfast in their faith, who could not dislike any command of Allah; the other, those who might dislike them, and this second group was more numerous. Therefore, it was quite in order to describe such a mixed group as dis­liking an order, especially when those disliking it were in the majority.

2) The believers were aware that the unbelievers were well­ prepared for fighting and had more strength and material support than the Muslims. They, therefore, thought that fighting at that particular time would not be in the interests of the Muslims; hence, the order to fight should be delayed for some other suitable time. This postponement would give them time to increase their manpower, war‑material and martial strength. Allah told them in this verse that they were mistaken in this view, because Allah in this affair has a purpose which shall surely be attained; He knows the hidden reality of everything while their knowledge is confined only to the apparent facts.

3) The believers were well‑trained by the Qur’an, and, accordingly, they felt clemency towards the creatures of Allah, and mercy and pity had become second nature to them. They did not like fighting with the unbelievers, as it meant that a number of their adversaries would die in disbelief, and the believers were not pleased about that. They would have liked to deal with those adversaries with good humor, and live with them with nobleness and gentleness, inviting them to Islam with good exhortation, hoping that they would come to the right path. They thought that in this way, they would protect themselves from death, and the unbelievers from dying in disbelief and entering into eternal fire.

Allah, in this verse, made it clear that this thought of theirs was not correct. Allah, Who ordained the fighting knew very well that the call of truth would have no effect on those misguided souls who were spiritually a total failure. The true religion could not expect any good from them either in this world or in the next. They were in humanity like a totally degenerated limb which will certainly infect other organs if not removed from the body by a surgical operation.

These are the explanations given for the words of Allah, and it is (an object of) dislike to you. But the first one is the most appropriate, especially if we look at the verses admonishing a group of believers (referred to in the explanation) and keep in view the passive voice of the verb, has been written on you, i.e., has been prescribed for you.

Qur'an: and it may be that you dislike a thing while it is good for you:

It has already been explained that the words like "may be" and "perhaps", when used in divine speech, means "it is hoped". This hope is related not to the speaker (Allah) but to the hearers. In other words, where Allah says: may be it is so it does not mean that He hopes it will be so (Elevated be He from such uncertainties!); rather it means that the hearers should hope or expect it in this way.

The repetition of "may be" in this sentence and, the following one (and it may be that you love a thing while it is evil for you) means that the believers disliked fighting and loved peace; so Allah told them that they were mistaken in both. If the sentence is framed without repeating the word "may be" (i.e. 'and it may be that you dislike a thing while it is good for you or love a thing while it is evil for you') it will convey the idea that "your dislike and love have no significance, because such feelings are often misplaced." Such a sentence is addressed to the one who has erred in something, for example, if one dislikes meeting a certain person. But if he has erred in two things ‑ e.g., he dislikes mixing with the people and loves seclusion ‑ then the norms of elocution demand that he should be warned against both tendencies, e.g, 'you are neither justified in your dislike, nor are you right in your love; it may be that you dislike a thing while it is good for you, and it may be that you love a thing and it is evil for you; because you do not know the unseen, and, therefore, you cannot find your way towards the hidden realities of any thing.' As the believers, in addition to their dislike of fighting, also loved peace and ease (as is implied in the previous verse: or do you think that you would enter the Garden while yet the like of those who passed away before you has not come upon you). Allah pointed to both mistakes in two separate sentences: it may be that you dislike ... and it may be that you love ...

Qur'an: and Allah knows while you do not know:

This is the final step in making their mistake known to them. Allah has gradually made them realize that they were in manifest error. To begin with, He told them that it was possible that they were mistaken in their dislike of the fighting (it may be that you dislike . . . ). Their minds accepted the implication of those two sentences; and thus they were freed from their compound ignorance, as now they felt doubtful about the correctness of their views. When that stage was reached, Allah told them clearly that the order which you dislike, is ordained by Him who is not unaware of the hidden realities of the things, while your views are based on your psyche which knows only that much which it has been allowed by Allah to know. Therefore, it is incumbent upon you to leave all such decisions into His hand.

The verse proves that knowledge, in its reality and totality, is Allah's only; and others have no knowledge of their own at all. This reality is explained in many other verses: Allah, surely nothing is hidden from Him ... (3:5), and they cannot comprehend anything out of His knowledge except what He pleases... (2:255). And some explanation about fighting has been given in the verse 2:190, And fight in the way of Allah...

Qur'an: They ask you concerning the sacred month about fighting in it:

The verse contains the prohibition of fighting in the sacred month. Then it goes on to say that disbelief and turning the people of the Sacred Mosque out of it are far graver sins and that the mischief is graver than the killing. These sentences show that there must have occurred some incident which prompted the believers to ask the question, and that there was some killing in that incident, but that killing was not intentional. (See the last verse: Surely those who believed. . . these hope for the mercy of Allah.) All these pointers confirm what has been described in the traditions that some believers had killed an unbeliever unknowingly in the sacred month in a battle, and that the un­believers had ridiculed the Muslims for it. The incident was that of 'Abdullah ibn Jahsh and his companions.

Qur’an: Say, fighting, in it is a grave matter; and hindering (men) from Allah's way and denying it and (hindering men from) the Sacred Mosque . . . :

"Allah’s way" means worship and vir­tuous actions and especially the pilgrimage (~affl. Apparently the pronoun "it" in "denying it" refers to "Allah's way"; thus it would mean denial in practice, not in faith. And "the Sacred Mosque" is in conjunction with "Allah's way", and means 'hin­dering from Allah's way and the Sacred Mosque'.

The verse clearly shows that fighting in the sacred month is forbidden.

It has been said that this verse was abrogated by the verse: then slay the idolaters wherever you find them (9:5) But this view is not correct, and some explanation about it have been given in the commentary of the verses of fighting.

Qur’an: and turning its people out of it are still graver with Allah, and the mischief is graver than the killing:

What the idolators had done ‑ turning the Apostle of Allah and the believers out of the Sacred Mosque (and they were truly the people of the Sacred Mosque) ‑ is far graver than fighting. And the mischief done by them in rebuking the believers and calling them back to disbelief is graver than killing. Therefore, they have no right to reprove the believers for killing when they themselves had committed far graver sins'. So far as the believers are concerned, they still hope for the mercy of Allah, and Allah is Forgiving, Merciful.

Qur'an: and they will go on fighting with you so that they may turn you back ... :

hatta means "till"; but here it signifies cause or purpose. That is why it has been translated here as "so that".

Qur’an: and whoever of you turns back ... these it is whose deeds are forfeited . . . and they are inmates of fire:

It threatens apostates with the forfeiture of their deeds and an eternal abode in the Fire.

TRADITIONS

Ibn Jarir has narrated from Ibn 'Abbas that he said: "I was riding (on a camel) behind the Messenger of Allah. He said: 'O Ibn 'Abbas! Be satisfied with what Allah (qaddara) has measured (decreed) for you even if it is against your wishes; because it is so written in the Book of Allah.' I said: 'O Messenger of Allah! And where is it, and I have read the Qur’an?' He said: 'and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you; and Allah knows, while you do not know.' " [ad-Durru ‘l manthur]

The author says: This tradition implies that taqdir (measure, decree) is a general word, covering both legislation and creation, and that its meaning varies according to the context. But this tradition does not show that asa (may be,) can be used to mean obligation. it has been explained that this word is used in the Qur’an in its literal meaning, and that is "may‑be", expectation. Therefore, the opinion expressed by a commentator that wherever the word asa has been used in the Qur'an the "may‑be" of Allah implies compulsion is not worthy of consideration. Even more strange is the view of another that wherever "may‑be" comes in the Qur’an it indicates compul­sion (obligation) except in two verses, one in the chapter of at‑Tahrlin (Maybe if he divorces you . . . ), and the other in the chapter of al‑'Isra (It may be that your Lord will have mercy on you ... )

There is a tradition narrated by Ibn Jarir from the chain of as‑Suddi: The Messenger of Allah sent a company consisting of seven of his companions, under the command of 'Abdullah ibn Jahsh al‑Asadi. The other members were: 'Ammar ibn Yasir Hudhayfah ibn 'Utbah ibn Rabi’ah, Sa'd ibn Abi Waqqas, 'Utbah ibn Ghazwan as‑Sulami (an ally of Bani Nawfal), Sahl ibn

Bayda, 'Amir ibn Fuhayrah and Waqid ibn 'Abdullah al‑Yarbu’i (an ally of 'Umar ibn al‑Khattab).

The Prophet wrote a letter and gave it to 'Abdullah ibn Jahsh telling him not to read it until he camped at Malal. When 'Abdullah camped at the valley of Malal, he opened the letter. Written in it was: "Proceed till you camp in the valley of Nakhlah." On reading it he told his companions: "Anyone who is ready to die let him proceed (with me) and make his will, because I am making my will and proceeding as ordered by the Messenger of Allah." So he went on, and only Sa'd ibn Abi Waqqas and 'Utbah ibn Ghazwan remained behind because they had lost their camel. And Abdullah ibn Jahsh went forward, and lo! they unexpected­ly met al‑Hakam ibn Kaysan, 'Abdullah ibn al‑Mughirah ibn Uthman and 'Amr al‑Hadrami. They fought and arrested al-Hakam ibn Kaysan and 'Abdullah ibn al‑Mughirah; and al­-Mughirah fled away; and 'Amr al- Hadrami was killed by Waqid ibn 'Abdullah. And it was the first booty taken by the compan­ions of Muhammad (s.a.w.a.). When they returned to Medina with the two captives and the booty, the polytheists said: "Muhammad thinks that he follows the commands of Allah and he is the first to desecrate the sacred month." Then Allah sent down the verse: They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter; is not allowed, And what you did, 0 polytheists! is still graver than killing in the sacred month, because you disbelieved in Allah, and hindered Muham­mad from Allah's way; and the mischief, that is polytheism, is graver before Allah than the killing. And this is the saying of Allah, and hindering (men) from Allah's way and denying it. [ad-Durru ‘l-manthur]

The author says: The traditions giving this and similar mean­ings are numerous from Sunni chains. And this meaning is also narrated in Majma’u ‘l-bayan; and some traditions say that the company consisted of eight persons, the ninth being their leader.

Ibn Ishaq, Ibn Jarir, Ibn Abi Hatim and al‑Bayhaqi have narrated from the chain of Yazid ibn Rawman from 'Urwah, that he said: "The Messenger of Allah sent 'Abdullah ibn Jahsh to Nakhlah, and told him: 'Stay there until you bring to us some news about (the activities and intentions of) the Quraysh.' And he did not order him to fight. And it was in the sacred month. And he (i.e. the Messenger of Allah) wrote for him a letter before informing him about the journey, and told him: 'Go out with your companions; when you have traveled two days, open (this) your letter and look into it and proceed to do what I have ordered you in it. And do not force any of your companions to go with you (against his wishes)' When he traveled for two days, he opened the letter and found in it (the words): 'Proceed further until you camp at Nakhlah, and bring for us whatever information reaches you about the Quraysh.' When he (‘Abdullah ibn Jahsh) read the order, he told his companions: 'Hearing and obeying! Whoever among you desires martyrdom, should come with me, for I am proceeding on the order of the Messenger of Allah. And whoever among you dislikes it let him go back, because the Messenger of Allah has forbidden me to compel anyone of you (against his wishes).' The whole group proceeded with him until they reached Najran where Sa’d ibn Abi Waqqas and 'Utbah ibn Ghazwan lost a camel which they rode alternately. They, therefore, remained behind to search for it; and the others went forward till they camped at Nakhlah. Then passed by them 'Amr al‑Hadrami, al‑Hakam Ibn Kaysan, 'Uthman and al‑Mughirah ibn 'Abdullah; with them was the merchandise which they had brought. from at-Ta’if condiments and oil. When they saw them, Waqid ibn ‘Abdullah rose high to show himself to them, and he had shaved his head. When they saw him with shaved head, 'Amr said: 'No harm will befall you from him.' And the companions of the Messenger of Allah consulted with one another about the polytheists; and it was the last day of Jumada ‘l-ukhra. They thought: if we kill them it will be in the sacred month, and if we leave them, they will enter Mecca this night and they will be on guard. At last, they all decided to kill them. Waqid ibn 'Abdullah at‑Tamimi shot an arrow at 'Amr al‑Hadrami and killed him. 'Uthman ibn 'Abdullah and al-Hakam ibn Kaysan were captured, and al‑Mughirah ran away and they could not catch him. And they took the caravan and came with it to the Messenger of Allah. He told them: 'By God! I had not ordered you to fight in the sacred month.' And he kept the matter of the goods and the captives in suspense and did not accept anything from it. When the Messenger of Allah said to them what he said, they felt ashamed and thought that they had fallen into perdition; and their brethren, the Mus­lims, upbraided them harshly. When the report of the incident reached the Quraysh, they said: 'Muhammad spilled unlawful blood, and took property, and arrested men and desecrated the sacred month." Then Allah sent down the verse: They ask you concerning the sacred month about fighting in it . . . When it was revealed, the Messenger of Allah retained the merchandise and freed the two captives on ransom. The Muslims asked: '0 Messenger of Allah! Do you hope that it will be (counted as) a jihad (religious war) for us? Then Allah revealed the verse: Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah; and Allah is Forgiving, Merciful. And they were eight people, and the ninth was their leader, 'Abdullah ibn Jahsh." [ad‑Durru ‘l-manthur]

The author says: There are other traditions showing that this verse: Surely those who believed ... Merciful, was revealed about the group of 'Abdullah ibn Jahsh.

This verse proves that if someone performs an act of obedience, with the, intention of coming nearer to Allah, but it turns out to be a mistake, not a good deed, then he is not counted as a sinner because he did it inadvertently. Also, the last sentence of the verse, mentioning the forgiveness of Allah, shows that divine forgiveness covers even those situations where there was no sin or error. Therefore, the use of the word "forgiveness" or its derivatives does not necessarily mean that the recipient of the divine forgiveness had committed a sin.

The traditions imply that "They ask" refers to the Muslims, not the polytheists who ridiculed the Muslims. This view is supported by the tradition of Ibn 'Abbas mentioned under the preceding verse: I did not see any people better than the companions of Muhammad. They did not ask him except thirteen questions till he was taken away (from this world), all of those questions are in the Qur’an. Among  them are: They ask you about the intoxicants and games of chance; They ask you about the sacred month . . . Also, the context of the verse supports it, as the words: and they will go on fighting with you. . . . are addressed to the believers.

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