“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i.
I have merely hand-picked a small portion of an ayah of the Quran and made it into a headline for this article. I have not given any clue to the general mood and content of the surah where this ayah is found nor have I discussed the context and background. The title therefore sounds horrible and disgraceful to the image of our Deen. This is the modus operandi of the organizations like the Al-Qaeeda and ISIS to “Islamize” their campaign of death and destruction against the Muslims more than the non-Muslims. On the other hand the same tactic is used by the opponents of Islam to disparage Muslims and their religion. In the discussion that follows, we will uncover and reveal the true message of this part of the ayah by disclosing and exposing its context and background.
The Muslims were totally forbidden to use force even in self defense through out the twelve years in Makkah. Ultimately, they received the permission to fight back for the first time, immediately after hijrah in the year 1 Hijra. This consent was granted in Surah Al Hajj. “According to Ibn Abbas, Mujahid, Urwah bin Zubair, Zaid bin Aslam, Muqatil bin Hayyan, Qatadah and other great commentators, v. 39 of this surah
( “PERMISSION [to fight] is given to those against whom war is being wrongfully waged – and, verily, God has indeed the power to succour them”).[3]
is the first verse that grants the Muslims permission to wage war. Collections of Hadith and books on the life of the Holy Prophet confirm that after this permission actual preparations for war were started and the first expedition was sent to the coast of the Red Sea in Safar A.H. which is known as the Expedition of Waddan or Al- Abwa” according to the great scholar Maudoodi.
The hundred and eight videos on dars-e-Quran by the the eminent scholar Dr. Israr Ahmed are very stirring and outstanding. They display his wide and deep knowledge of the Holy Text. However his ability to learn, judge and make decisions on some basic issues of our deen appear to be very controversial to a PPK Muslim. The index ayah is one such example. He calls it the most clear call for Qitaal (fighting; battle) and goes on to add that the ayahs following it require Muslims to slay the Munaafekeen whenever and wherever they are found. I feel this needs a little digging, even though, we have discussed this topic of qitaal earlier.
Mufti Mohammed Shafi, the eminent scholar and mufassir describes the Background of this Revelation in his outstanding tafseer Ma’ariful Quran: ‘When the battle of Uhud came to pass in the month of Shawwal, the Holy Prophet, in keeping with the promised date set by the disbelievers, started preparations to confront them at Badr in the month of Dhi-Qa’dah (historians identify which as the minor Badr). At that time, some people betrayed a little hesitation in going along because of having been recently wounded, while some others did so because of rumours. Thereupon, Allah Almighty revealed this verse where guidance has been given to the Holy Prophet that he should ignore the infirm and the scared among Muslims and show no hesitation in marching on to Jihad even if it has to be all alone, for Allah is his helper. With this guidance on hand, he went ahead to Badr Minor with seventy’Companions as promised to Abu Sufyaan after the battle of Badr. There it so happened that Allah Almighty put awe and fear in the hearts of Abu Sufyaan and his disbelieving accomplices from the tribe of Quraysh. Not one of them showed up for the fight as a result of which they turned out to be false in their solemn promise. Thus, as the text says, Allah Almighty prevented the mischief of the disbelievers and the Holy Prophet returned back with his companions safely (Qurtubi & Maghari)”.
The the Holy Prophet is addressed in this ayah but “the ‘thou’ in this sentence relates to every believer” says the eminent scholar Dr. Mohammed Asad in his well known tafseer “The Message of the Quran”. He further elaborates a very crucial point in the context of our present susceptibility to derive violence and aggression from the Holy Text “The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war” he maintains. The style of the Quran in this ayah is noteworthy. The Holy Prophet is encouraged to go it alone. But immediately he is asked to approach and encourage the Muslim community. If the Holy Prophet has to go it alone he is assured of Divine help “It is likely that Allah will prevent the mischief of those who disbelieve”. The end of the ayah comforts and bolsters our beloved Prophet “Allah is the strongest in war and the mightiest in punishing.” This ayah reveals a general principle that it is Allah Ta’aala Subhaanahoo that ensures victory for the Holy Prophet and not his army; hence he can virtually go it alone, if he has to. This could mean also that the Holy Prophet is advocated not to be dissuaded by any dithering and hesitation by his followers or any disruption and obstacles on the way. It also indicates, as pointed out by the well respected scholar Sayyid Qutb in his voluminous tafseer Fee Zilalil Quran that there was a strong element of doubt, vacillation and demoralization in the early Muslim community. The the Holy Prophet is therefore reassured that God Almighty is with him even if he is alone.
The Arabic word وَحَرِّضِ used in this ayah is usually translated as “urge, rouse, encourage or incite”. Here comes one of the challenges to rightly comprehend our Noble and Holy Text. The meaning ie tafseer of a word may be clear. But when it comes to taweel ie interpretation and construction of the message different opinions may come forward. Hence Dr. Mohammed Asad interjects here “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”. He provides scholarly reasons (well beyond my comprehension) to render this word وَحَرِّضِ as “inspire the believers to overcome all fear of death”
At this point, I realise that the ayahs on qitaal with controversial interpretation I meant to discuss in this article appear a little down the line. We will take up these ayahs in our next session, Insha Allah.
“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 evil1 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 them2 for your ally or giver of succour”. [4]
“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. 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]”.[5]
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
Dr. Khalid Mitha
