(1) This is a declaration of disavowal *1 by Allah and His Messenger to those who associate others with Allah in His divinity and with whom you have made treaties:*2
(2) You may go about freely in the land, for four months *3; but know well that you will not be able to frustrate Allah, and that Allah will bring disgrace upon those who deny the truth.
(3) This is a public proclamation by Allah and His Messenger to all men on the day of the Great Pilgrimage:*4 `Allah is free from all obligation to those who associate others with Allah in His divinity; and so is His Messenger. If you repent, it shall be for your own good; but if you turn away, then know well that you will not be able to frustrate Allah. So give glad tidings of a painful chastisement to those who disbelieve.
(4) In exception to those who associate ethers with Allah in His divinity are those with whom you have made treaties and who have not violated their treaties nor have backed up anyone against you. Fulfil your treaties with them till the end of their term. Surely Allah loves the pious.*5
(5) But when the sacred months expire,*6 slay those who associate others with Allah in His divinity wherever you find them; seize them, and besiege them, and lie in wait for them. But if they repent and establish the Prayer and pay Zakdh, leave them alone.*7 Surely Allah is All-Forgiving, Ever-Merciful.
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1. As we have mentioned above, the first discourse (verses 1-37) was revealed in 9 A.H./631 C.E. at a time when the Prophet (peace be on him) had already sent Ahu Bakr as leader of the Pilgrims to perform Hall. Since these verses were revealed during Abu Bakr's absence, the Companions in Madina asked the Prophet (peace be on him) to have them conveyed to Abu Bakr with the instruction that they may be recited publicly during the Na]]. The Prophet (peace he on him), however, decided that the verses should be recited on his behalf by someone from his own family. Accordingly, he entrusted the task to `Ali and directed him that not only should he publicly recite the verses concerned, but should also make the following proclamation on that occasion: (i) that no one who refuses to accept Islam would enter Paradise; (ii) that no polytheist would henceforth be allowed to perform Najj; (iii) that naked circumambulation around the Ka`bah — a pre-Islamic Arabian practice — would henceforth be forbidden; (iv) that the treaties concluded between the Prophet (peace he on him) and the unbelievers which were still in force since the other party had not broken them, would be honoured until the expiry of their terms. (See Qurtubi's comments on verses 1-2 quoting Tirmidhi and Ibn Kathir's comments on verses 1-3.)
It is worth noting that the first Najj of the Islamic era after the conquest of Makka in 8 A.H./630 C.E. was performed largely in accordance with the then prevalent practices. However, in 9 A.H./631 C.E. the Muslims performed the second Najj according to the rules prescribed by Islam whereas the polytheists performed it according to their own customs. It was in 10 A.H./632 C.E. that the third Najj, more commonly known as the Najjat al-Wada` (The Farewell Pilgrimage) was performed in a purely Islamic manner. The Prophet (peace be on him) did not perform the first two Pilgrimages. He did, however, lead the third Hall when polytheism • had been fully extirpated.
2. The Qur'an had already laid down the rule: `If you fear treachery from any group, then publicly throw their covenant at them, for Allah does not love the treacherous' (8: 58). Thus the Muslims were required to publicly terminate their treaties before they engaged in hostilities with groups whom they feared would violate those agreements, To take up arms against a people with whom one is bound by a treaty without its annulment is tantamounto treachery and as such does not become the Muslims. This Qur'anic principle also applied to those tribes that, despite their treaties, had constantly conspired against and were openly hostile to Islam whenever the opportunity presented itself. This was very much the attitude of all the polytheistic tribes with the notable exception of the Banu Kinanah and the Banu Damrah, and perhaps of a couple of other lesser known tribes.
This public dissociation with polytheism and its adherents by the Qur'an amounted to the outlawing of polytheism and polytheists in Arabia. The polytheists thereafter had no shelter in the land since the greater part of Arabia had come under Islam's sway. The polytheists looked ever for an opportunity (such as the threat of the invasion of the Islamic state by the Byzantines or the Sassanids, or of the possible death of the Prophet (peace be on him)) to violate their treaties and to fling the Islamic realm into civil war and anarchy. However, God and His Messenger had turned the tables on them before they had the chance. The public annulment of the treaties presented the polytheists with three alternatives. They could either come out into the open and engage in conflict with the Islamic state which would have led to their total extinction. They could flee from Arabia or they could embrace Islam and submit themselves and the lands which they controlled to the Islamic state.
The wisdom of this action can be better appreciated if one considers the level of denunciation which broke out in different,parts of Arabia in less than two years after the Prophet's death, and which jolted the very foundation of the newly-established Islamic order. Had this declaration of 9 A.H./631 C.E. not struck a death-blow to the forces of polytheism, and had the Islamic order not been firmly entrenched, the movement of apostasy which arose in the early days of Abu Bakr's Caliphate would have surfaced earlier) and been more forceful. It might also have led to a much fiercer civil war and rebellion, and the course of Islamic history might well have been different altogether.
3. This proclamation was made on-the 10th of Dhu al-Hijjah, 9 A.H./631 C.E. The polytheists were granted a respite of four months concluding on the 10th Rabi` al-Awwal, 10 A.H./631 C.E. They were thus offered the opportunity to take stock of their situation. If they decided that they should fight it out, they could do so. Similarly, they could choose either to leave the land, or after careful consideration embrace Islam.
4. The 10th of Dhu al--Hajjah is known as Yawm al-Nahr (the Day of Sacrifice). According to authentic traditions, the Prophet (peace be on him) asked the audience on the occasion of Hajjat al-Wads' (The Farewell Pilgrimage): 'Which day is it?' They replied: 'It is Yawm al-Nahr (the Day of Sacrifice).' The Prophet (peace be on him) said: 'This is Yawm al-Hajj al-Akbar (the day of Greater Pilgrimage).' It is in contrast to al-Hajj al-Asghar, (that is, 'Umrah or Minor Pilgrimage) that the Pilgrimage performed on the appointed dates in the month of Dhu al- Hijjah is called 'the Greater Pilgrimage'.
5. The Muslims were directed to maintain agreements with those who had not been guilty of violating agreements with them. Any act which contravened this idea would not be God-fearing and Muslims should abstain from it since God loves those who fear Him.
(6) And if any of those who associate others with Allah in His divinity seeks asylum, grant him asylum that he may hear the Word of Allah, and then escort him to safety for they are a people bereft of all understanding.*8
(7) How can there be a covenant with those who associate others with Allah in His divinity on the part of Allah and His Messenger except those with whom you made a covenant near the Sacred Mosque?*9 Behave in a straight way with them so long as they behave straight with you for Allah loves the God-fearing.
(8) How can there be any covenant with the rest who associate others with Allah in His divinity for were they to prevail against you, they will respect neither kinship nor agreement. They seek to please you with their tongues while their hearts are averse to you,*10 and most of them are wicked.*11
(9) They have sold the revelations of Allah for a paltry price*12 and have firmly hindered people from His path.*13 Evil indeed is what they have done.
(10) They neither have any respect for kinship nor for agreement in respect of the believers. Such are indeed transgressors.
(11) But if they repent and establish Prayer and give Zakah they are your brothers in faith. Thus do We expound Our revelations to those who know.*14
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6. The expression 'sacred months' in the above verse means something rather different from its usual understanding, whereby fighting during those four months was prohibited. Here the expression refers merely to the four months of respite granted to the polytheists. Since it was not lawful for Muslims to attack the polytheists during those months, they were characterized as `hurum' (sacred, prohibited).
7. Apart from a disavowal of unbelief and polytheism, the Muslims are required to establish Prayers and pay Zakah. Without these, their claim that they had abandoned unbelief and embraced Islam would have no credence. Abu Bakr referred to this verse as the basis of his action in response to the movement of apostasy during his reign. A group of those who had launched a rebellious movement against Islam after the death of the Prophet (peace be on him) contended that they had not renounced Islam and were even prepared to observe the Prayers. They were not prepared, however, to pay Zakah. Many of the Companions were puzzled as to how the sword could be unleashed against a people who claimed to profess Islam and observed Prayers. Abu Bakr referred to the above verse which enjoins Muslims to allow such polytheists to have their way provided If during the war any enemy expresses the desire to learn about Islam, the Muslims should provide him asylum, allow him to come to their land, and help him understand their religion. Thereafter if he decides not to accept Islam, they should escort him to wherever he wishes to go. In Islamic legal terminology, the person who enters Dar al-Islam under its protection is called musta'min.
9. This alludes to the Kinanah, Khuza`ah and Damrah tribes.
10. Although the unbelievers negotiated a peace treaty with the Muslims, their hearts were nevertheless full of treachery. Their intentions were borne out by their deeds for whenever they concluded a treaty it was apparent that they had done so only with the intention of breaking it.
11. The unbelievers had neither consideration either for their moral obligations nor had any compunction in their transgressions.
12. On the one hand, the Book of God invited the unbelievers to virtuous conduct, to righteousness, and to the observance of Divine Law. On the other hand, the worldly life offered them ephemeral benefits which they expected to gain by giving a free, unbridled rein to their lusts. On comparing the two, they preferred the latter to the former.
13. Not only did those wicked people choose error in preference to true guidance, they even had the brazenness to try to obstruct the spread of the truth, to prevent people from responding to righteousness. They tried to gag the mouths of those who invited people to the truth. In short, they spared nothing in their efforts to prevent the establishment of a righteous way of life. They sought to make life extremely difficult for those who, convinced of the truth of their way of life, tried to sincerely follow it.
14. This reiterates the statement that if the repentance of the unbelievers is not accompanied by the establishment of Prayers and the payment of Zakah, then they would not be considered as part of the Islamic fraternity on the grounds of their mere repentance. As to the Qur'anic statement that they would become brethren in faith, it means that if they fulfil the requisite conditions, it would no longer be permissible for Muslims to fight
against them, and also that their lives and property would become sacred. Moreover, they would be entitled to enjoy equal rights in the Islamic society. They would be treated like other Muslims in all social and legal matters. Nor would they be discriminated against in any way, nor any obstacles placed in front of them which might impede their progress in achieving what they might be capable of achieving.
(12) But if they break their pledges after making them and attack your faith, make war on the leaders of unbelief that they may desist, for they have no regard for their pledged words *15
(13) Will you not fight *16 against those who broke their pledges and did all they could to drive the Messenger away and initiated hostilities against you? Do you fear them? Surely Allah has greater right that you should fear Him, if you are true believers.
(14) Make war on them. Allah will chastise them through you and will humiliate them. He will grant you victory over, them, and will soothe the bosoms of those who believe;
(15) and will remove rage from their hearts, and will enable whomsoever He wills to repent. *17 Allah is All-Knowing, All-Wise.
(16) Do you imagine that you.. will be spared without being subjected to any test? Know well that Allah has not yet determined who strove hard (in His cause), and has not taken any others beside His Messenger and the believers.as his trusted allies?*18 Allah is well aware of all that you do.
(17) It does not become those who associate others with Allah in His divinity to visit and 'tend Allah's mosques while they bear witness of unbelief against themselves.*19 All their works have gone to waste.*20 They shall abide in the Fire.
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15. It appears from the context that the expression `their oaths' stands here for their repudiation of unbelief and so their acceptance of Islam. For, in view of their previous record of treaty violation, it was simply out of the question for any new treaty to be concluded with them. in fact, their persistent violation of such treaties had brought about the proclamation from God and His Messenger that all treaties with them be annulled (see verse 1 above). The Qur'an unequivocally declares that no treaty may be concluded with such people. The only way for such persons to be let alone was if they renounce unbelief and polytheism and perform the duties of Prayer and Zakkht.
This verse also contains a clear injunction with regard to apostasy. The verse does in fact hint at the apostasy movement that was to break out after a year and a half of Abu Bakr's Caliphate, In dealing with apostates Abu Bakr acted on the directive set forth in the present verse. (For a detailed discussion of apostasy see Sayyid Abu ala Mawdudi, "Murtadd kt Saza Islami Qanun men" (Lahore, 1953). From here on the discourse is directed to the Muslims who are exhorted to wage war and to disregard worldly interests, blood ties, and everything else, in matters relating to faith.
For a fuller appreciation of the true spirit pf this part of the discourse, one should take into account the circumstances which then confronted the Muslims. At that time, Islam had no doubt gained such an ascendancy that no power in Arabia could challenge its supremacy. To the superficial eye t might well have seemed highly dangerous to nullify all agreements with the unbelievers for the following reasons:
(1) It was feared that doing many things at once — the annulment of treaties with polytheistic tribes, the ban on polytheists from performing Pilgrimage, the transference of custody of the Ka`bah to the Muslims, and the total abolition of the evil practices of the time of Ignorance — would be dangerous. It was feared that these steps might inflame even the polytheists and hypocrites into a decisive encounter against the Muslims in their attempts to defend their interests and their inherited way of life.
(2) The decision to institute ,Hajj as an exclusively Muslim religious rite and to ban the polytheists from entering the. Ka`bah was, for the polytheists, highly controversial. This step not only offended the religious feelings of a vast section of the Arabian population, but was also detrimental to their economic interests for Makka was the centre of the Arabs' economic life.
(3) It was also feared that the declaration would put the faith of those who had embraced Islam after the Treaty of Hudaybiyah and the conquest of Makka to a severe test as many of their kith and kin still professed polytheism.• In addition, the interests of some of them were closely linked with the Jahillyah system. A deadly blow aimed at the polytheists of Arabia implied that recent converts to Islam would not only be required to shed the blood of those who were near and dear to them, but also to destroy the positions and privileges which they had enjoyed for centuries.
All of these apprehensions proved groundless. For, far from causing turmoil, the public disavowal of all affinities with the polytheists prompted those tribes which had still clung to polytheism to make their way to the Prophet (peace be on him). They steadily came to him, embraced Islam and pledged themselves to obey him. The delegations, comprised of ordinary tribesmen as well as chiefs and princes, came from all parts of Arabia. Once they had 'declared their conversion to Islam, the Prophet (peace be on him) allowed them to retain their former positions. But at the time when the new policy was being launched it was impossible for people to foresee the advantages that would follow. It should also be remembered that if the Muslims were not prepared to expend their energies for ensuring the enforcement of that decision, such advantages might not have accrued at all.
It was necessary, therefore, at this stage to urge the' Muslims to fight in the cause of God, to remove the misgivings which they entertained about the new policy, and to impress upon them that they should allow no consideration to prevent them from carrying out the directives of God. This constitutes the theme of the present discourse.
17. Here the misunderstandings of those Muslims who considered that the Prophet's annulment of all agreements with the polytheists would plunge the land intp a blood-bath is dispelled. It is pointed out that whilst a storm of bloody strife might well ensue, it is equally possible that the event might prompt some people to repent. This possibility was not,
however, clearly spelled out. An explicit statement would, on the one hand, have made the Muslims complacent about their war preparations. On the -other hand, such a statement might have negated the grim and hreatening tone of the verse. Its present form alerts them to the precariousness of their situation, and sets in motion a process that might lead them to assimilate into the Islamic body-politic.
18. This is addressed to the recent converts to Islam. The verse makes it plain to them that unless they prove that they hold their faith to be dearer than their lives, properties and blood ties, then they cannot be declared true believers. On the basis of what had happened it might have been claimed that they had embraced Islam merely because it was now established as the supreme force in the land. This was the result of the true believers' valiant struggle.
19. Those who associate others in the divinity of the One True God cannot be considered legitimate custodians, servants and caretakers of those places consecrated exclusively for the,worship of God. The polytheists of Arabia, by explicitly rejecting the call to monotheism and by refusing to consecrate their worship and servitude to the One True God, had forfeited their right to the custodianship of the Ka`bah which had after all been erected for the worship of God alone. The Qur'an thus lays down a principle which is of general application. The specific command itself, however, was prompted by the decision to put an end to the polytheists' custodianship of the Ka`bah and the Holy Mosque around it, and to confer it instead upon the believers.
20. No matter what service the polytheists had proffered as custodians of the House of God had gone to waste for they had tainted it with polytheism together with other practices of Jahiliyah. The little good they did was outweighed by the sins they committed.
(18) It only becomes those who believe in Allah and the Last Day and establish Prayer and pay Zakah and fear none but Allah to visit and tend the mosques of Allah. These are likely to be guided aright.
(19) Do you consider providing water to the Pilgrims and tending the Sacred Mosque equal in worth to believing in Allah and the Last Day and striving in the cause of Allah*21 The two are not equal with Allah. Allah does not guide the wrong-doing folk.
(20) The higher rank with Allah is for those who believed and migrated and strove in His cause with their belongings and their persons. It is they who are triumphant. (21) Their Lord gives them glad tidings of mercy from Him and of His good pleasure. For them await Gardens of eternal bliss.
(22) Therein they shall abide for ever. Surely with Allah there is a mighty reward.
(23) Believers! Do not take your fathers and your brothers for your allies if they choose unbelief in preference to belief. Whosoever of you takes them as allies those are wrong-doers.
(24) Tell them (0 Prophet!): If your fathers and your sons and your brothers and your wives and your tribe and the riches you have acquired and the commerce of which you fear a slackening, and the dwellings that you love, are dearer to you than Allah and His Messenger and striving in His cause, then wait until Allah brings about His decree.*22 Allah does not guide the evil-doing folk.
(25) Surely Allah has succoured you before on many a battlefield and (you have yourselves witnessed His succour to you)*23 on the day of Hunayn when your numbers made you proud, but they did you no good, and the earth, for all its vastness, constrained you, and you turned your backs in retreat.
(26) Then. Allah caused His tranquillity to descend upon His Messenger and upon the believers, and He sent down hosts whom you did not see, and chastised those who disbelieved. Such is the recompense of those who deny the truth.
(27) Then (after so chastising the unbelievers), Allah enables, whomsoever He wills, to repent*24 Allah is All-Forgiving, All-Merciful.
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21. To act merely as the custodians and caretakers of a religious shrine and to ostentatiously perform a few religious rites with the intent of creating the impression of piety for the sake of superficial observers, was of no value in the eyes of God. A man's worth in the sight of God depends on his faith and the sacrifices he makes in this cause. Whoever is in possession of such qualities, regardless of his lineage, is of value to God. Conversely, those who enjoy an illustrious lineage and ceremoniously perform religious rites on appointed occasions but who are devoid of the qualities outlined above, deserve no respect whatsoever. Nor is it proper to allow the custodianship of holy places and religious institutions to remain in the hands of such worthless people merely on the basis of their hereditary claims to them.
22. It is possible that God might deprive them of the blessing of true faith and of their present pre-eminence and confer the same on some other group, making this latter group the standard-bearers of Islam and guides to righteousness in place of the former.
23. Those who anticipated a blood-bath throughout Arabia as a result of the annulment of agreements with the polytheists are being asked to shed their fears. They are also told that God helped the believers on earlier occasions when they were confronted with grave danger, and He was still there to help them. Had the success of the mission of Islam been dependent merely on the resources of the believers, Islam would not have spread beyond Makka and it would have certainly been wiped out in the Battle of Badr. Islam survived, however, for God was there to help it. Incidents in the past confirmed that if Islam had flourished it was due to the power of God. The believers should, therefore, feel assured that He will enable Islam to flourish as He had done before.
Allusion is made here to the Battle of Hunayn which took place in Shawwal 8 A.H./630 C.E. in the Hunayn valley, about one year before the revelation of this verse. In this battle the Muslim army consisted of twelve thousand people - so far the strongest Muslim army. The army of the unbelievers was much smaller. Yet the archers of the Hawazin tribe put up a very tough fight and routed the Muslim army. Only the Prophet (peace be on him) and a handful of intrepid Companions stood their ground. This enabled the Muslim army to reconsolidate its position and eventually win the battle. Had the outcome of the battle been different, the Muslims would have lost much more by this defeat than what they had gained by the conquest of Makka.
24. The grace and magnanimity with which the Prophet (peace be on him) treated his defeated enemies won most of them over to Islam. By references to such instances the Muslims are being told that they should have no reason to believe that circumstances would necessarily lead to the total obliteration of all the polytheists of Arabia. In view of past experiences they should rather believe that once people are deprived of the false props which enabled them to cling to Jahiliyah, they will automatically move towards Islam.
(28) Believers! Those who associate others with Allah in His divinity are unclean. So, after the expiry of this year, let them not even go near the Sacred Mosque*25 And should you fear poverty, Allah will enrich you out of His bounty, if He wills. Surely Allah is All-Knowing, All-Wise.
(29) Those who do not believe in Allah and the Last Day *26 — even though they were given the scriptures, and who do not hold as unlawful that which Allah and His Messenger have declared to be unlawful *27 and who do not follow the true religion — fight against them until they pay tribute out of their hand and are utterly subdued *28
(30) The Jews say: `Ezra (`Uzayr) is Allah's son *29 and the Christians say: `The Messiah is the son of Allah.' These are merely verbal assertions in imitation of the sayings bf those unbelievers who preceded them.30 May Allah ruin them. How do they turn away from the truth?
(31) They take their rabbis and their monks for their Lords beside Allah *31 . and also the Messiah, son of Mary, whereas they were commanded to worship none but the One God. There is no god but He. Exalted be He above those whom they associate with Him in His divinity.
(32) They seek to extinguish the light of Allah by blowing through their mouths; but Allah refuses everything except that He will perfect His light even though the unbelievers might abhor it.
25. The polytheists were not only forbidden to perform Hajj, but also to enter the precincts of the Holy Mosque. This was done so as to ensure there would be no revival of polytheism or Jahiliyah in the future. That 'the, polytheists are unclean' does not imply bodily impurity; rather it is their beliefs, morals, deeds, practices and customs which are unclean.
Hence a ban was placed on their entry into the precincts of the Holy Mosque.
According to Abu Hanifah, the importance of this verse lays with the fact that the unbelievers are no longer allowed to enter the precincts of the Holy Mosque to perform Hajj and `Umrah, or the religious rites of jahiliyah. However, Shafi interprets the verse in an absolute sense and rules out totally their entry into the Holy precincts. Likewise, Malik holds that the ban was not confined to the Holy Mosque; the unbelievers may not enter any mosque. The last opinion, however, is not sound since the Prophet (peace be on him) had allowed unbelievers to enter his own mosque in Madina. (See Qurtubi's comments on verse 28 — Ed.)
26. Although the People of the Book pretend to believe in God and the Hereafter, in fact they do not. Belief in God does not simply mean verbal affirmation of God's existence. It rather means that man should accept
God as the One and Only Lord, and should neither associate himself anyone else with God's being, His attributes, His claims against man, or with His authority. Nevertheless, both the Christians and Jews are guilty of doing this, their actions identified at length in the following verse. Their profession of faith is, therefore, of no use and cannot be taken as evidence of true belief in God.
Likewise, belief in the Hereafter does not just mean affirmation of man's resurrection after death. True belief in the Hereafter necessitates a firm conviction that no intercession, ransom, association with saints, or spiritual leaders will be of any use in the Next Life, nor will anyone be able to expiate for others. One should hold firm in the belief that full justice will be done in God's court where nothing else matters but one's faith and deeds. A mere verbal affirmation of belief in the Hereafter is, therefore, meaningless. The Christians and the Jews have corrupted their faith since they have distorted certain basic components of that belief. Their belief in the Hereafter is also inauthentic.
The People of the Book do not follow the Law revealed by God through His Messenger (peace be on him).
28. The purpose for which the Muslims are required to fight is not as one might think to compel the unbelievers into embracing Islam. Rather, their purpose is to put an end to the sovereignty and supremacy of the unbelievers so that the latter are unable to rule over men, The authority to rule should only be vested in those who follow the true faith; unbelievers who do not follow this true faith should live in a state of subordination. Unbelievers are required to pay jizyah (poll tax) in lieu of the security provided to them as the Dhimmis (Protected People') of an Islamic state. Jizyah symbolizes the submission of the unbelievers to the suzerainty of Islam. `To pay jizyah of their own hands humbled' refers to payment in a state of submission. `Humbled' also reinforces the idea that the believers, rather than the unbelievers, should be the rulers in performance of their duty as God's vicegerents.
Initially the rule that jizyah should be realized from all non-Muslims meant its application to Christians and Jews living in the Islamic state. Later on, the Prophet (peace be on him) extended it to Zoroastrians as well, granting them the status of Dhimmis. Guided by the Prophet's practice the Companions applied this rule to all non-Muslim religious communities living outside Arabia.
Some nineteenth-century Muslim writers and their followers in our own times never seem to tire of their apologies for jizyah. But God's religion does not require that apologetic explanations be made on its behalf. The simple fact is that according to Islam, non-Muslims have been granted the freedom to stay outside the Islamic fold and to cling to their false, man-made, ways if they so wish. They have, however, absolutely no right to seize the reins of power in any part of God's earth nor to direct the collective affairs of human beings according to their own misconceived doctrines. For if they are given such an opportunity, corruption and mischief will ensue. In such a situation the believers would be under an obligation to do their utmost to dislodge them from political power and to make them live in subservience to the Islamic way of life.
It is sometimes asked: What do non-Muslims get in return for jizyah?
In our view, jizyah is the compensation which non-Muslims pay for the freedom they are provided to adhere to their erroneous ways while living under an Islamic state. The amount so received should be spent on the administration of that righteous state which grants them freedom and protects their rights. One of the advantages of jizyah is that it reminds the Dhimmis every year that because they do not embrace Islam, they are not only deprived of the honour of paying Zakah, but also have to pay a price — jizyah - for clinging to their errors.
29. The Jews consider Ezra (c. 450 B.C.) to be the reviver of their faith. According to their tradition, it was Ezra who compiled the Torah and revived the Law which had been lost in the dark period following the death of the Prophet Soloman (peace be on him). As a result of their captivity in Babylon the Jews had become oblivious to their Scripture, Law, traditions, and national language — Hebrew. The Jews hold Ezra in great esteem for his revival of their faith. Some Jewish sects, however, revered Ezra to the point of deifying him, some even considering him the son of God. The above verse does not suggest that all Jews were guilty of this deification. It only points to the erroneous Jewish concept of God which resulted in the appearance of certain groups within the Jewish community itself who held Ezra to be the son of God.
30. The unbelievers of old' refers to the Egyptians, Greeks, Romans,, Persians and others who had gone astray. Influenced by their thoughts, superstitions, and myths, both the Jews and Christians invented 'false doctrines. (For further elaboration of this point see Towards Understanding the Qur'an, vol. II, al-Ma'idah 5, n. 101, pp. 181-5 — Ed.)
31. As reported in a tradition, `Adi b. Hatim, a Christian convert to Islam, once requested the Prophet (peace be on him) to explain the import of the following Qur'anic statement: They (the Jews and Christians) take their priests and monks as lords apart from Allah.' In reply the Prophet (peace be on him) asked him: Is it not so that you consider unlawful whatever your priests declare to be unlawful, and consider lawful whatever your priests declare to be lawful?' it is confirmed that such was the practice of the Jews and Christians. Thereupon the Prophet (peace be on him) told him that doing so amounted to `taking them as lords apart from Allah'.
This means, according to the Qur'an, that those who declare things to be lawful or unlawful without sanction from the Book of God, in fact place themselves in the position of God. Similarly, those who accept the right of such persons to make laws according to their will take them as their lords.
Both these charges against the Jews and the Christians — that they declared one person or another to be the son of God, and that they invested human beings with the authority to make laws independent of Revelation — have been mentioned in order to emphasize that their profession to believe in God was false. They might well be believers in the existence of God. But their concept of God is so erroneous that their belief is no better than disbelief.
32. The word used in the verse is al-din (the way). In Arabic this word signifies, as we have explained earlier (see Towards Understanding the Qur'an, vol. I, al-Bagarah- 2, n. 204), a way of life to which one subjects oneself because of one's belief that he who prescribed it enjoys supreme authority and is worthy of obedience. The verse explains that the purpose of the Prophets was to establish the supremacy of the Guidance and the Right Way revealed to them by God over and above all other systems of life. In other words, a Prophet is never sent with a sanction to let the way of life revealed to him be subjected to other ways of life. Nor is a Prophet sent to be content to exist at the sufferance of the false ways of life which hold sway over man's life. Since a Prophet is the representative of the Lord of the universe, he seeks to make the Right Way prevail. If any other way of life continues to exist, it should be satisfied with the concessions made to it by Islam. For example, the rights granted to the Dhimmis to enjoy the protection offered by Islam in lieu of jizyah. (See Tafhim al-Qur'an, al-Zumar 39, n. 3; al-Mumin 40, n. 43, and Fussillat 41, n. 20.)
(33) He it is Who has sent His Messenger with the guidance and the true religion that He may make it prevail over all religions *32 howsoever those who associate others with Allah in His divinity might detest it.
(34) Believers! Many of the rabbis and monks wrongfully devour men's possessions and hinder people from the way of Allah *33 And there are those who amass gold and silver and do not spend it in the way of Allah. Announce to them the tidings of a painful chastisement
(35) on a Day When they shall be heated in the Fire of Hell, and their foreheads and their sides and their backs shall be branded with it, [and they shall be told]: This is the treasure which you hoarded for yourselves. Taste, then, the punishment for what you have hoarded.
(36) Surely the reckoning of months, in the sight of Allah, is twelve months *34 laid down in Allah's decree on the day when He created the heavens and the earth; and out of these months four are sacred. That is the true ordainment. Do not, therefore, wrong yourselves, with respect to these months *35 And fight all together against those who associate others with Allah in His divinity in the manner which they fight against you all together *36 and know well that Allah is with the God-fearing.
(37) The intercalation [of sacred months] is an act of gross infidelity which causes the unbelievers to be led further astray. They declare a month to be lawful in one year and forbidden in another year in order that they may conform to the number of months that Allah has declared as sacred, and at the same time make lawful what Allah has forbidden *37 Their foul acts seem fair to them. Allah does not provide guidance to those who deny the truth.
(38) Believers *38 What is amiss with you that when it is said to you: `March forth in the cause of Allah,' you cling heavily to the earth? Do you prefer the worldly life to the Hereafter? Know well that all the enjoyment of this world, in comparison with the Hereafter, is trivia1 *39
(39) If you do not march forth, Allah will chastise you grievously *40 and will replace you by another people *41 while you will in no way be able to harm Him. Allah has power over everything.
33. The false pretenders to piety issued false religious decrees in return for pecuniary benefits, took bribes, accepted presents and offerings, and invented a variety of religious rituals that forced people to buy their salvation from them. They also extorted money from the people on every conceivable pretext, creating situations in which it would become impossible for people to escape their extortionate clutches, be the occasion one of
birth, marriage or death. People were made to believe that their fate was in the pretenders' hands, that they could make or ruin you. Driven by pecuniary motives alone, they led people into error and engrossed them in it. Whenever a call for reform is made, such people are the first to oppose it and use every possible device to that wicked end.
34. Ever since God created the universe, the moon has unfailingly appeared every month in the form of a crescent and then completed its full cycle ending with its disappearance from the sky. As a result of this, twelve months have always constituted a year. However, the Arabs, in accordance with their practice of nasi', increased the number of months to thirteen or fourteen to enable them to interpose in the calendar a sacred month which they declared to be free of the restrictions they were required to follow during the `sacred months'. (For further elaboration see n. 37 below.)
35. They were asked not to disregard beneficial considerations, for waging war in those months was prohibited, nor to wrong themselves by creating disorder during those days. The four months alluded to here are the months of Dhu al-Qa`dah, Dhu al-Hijjah and Mubarram for Hajj (Major Pilgrimage) and Rajab for `Umrah (Minor Pilgrimage).
The Muslims are told that they are free to fight in the sacred months if the unbelievers attack them. If the unbelievers fight unitedly against the Muslims in disregard of the sacred months, the Muslims may also unitedly fight against them. (For an explanation of this verse, see al-Baqarah 2: 194.)
Nast' was practised by the Arabs in two ways:
In order to shed blood or to plunder; or to satisfy a blood vendetta; here they declared a sacred month to be an ordinary one, and compensated for this violation later on by declaring one of the ordinary months to be sacred.
With a view to harmonizing the lunar calendar with the solar calendar the Arabs used to add a month to the lunar calendar. Their purpose in so doing was to ensure that the Hajj dates should consistently fall in the same season so that they were spared the hardship and • inconvenience resulting from observation of the lunar calendar for the fixation of the Hajj dates. As a result of this practice, If all was performed once on its appointed date, the days on which the 9th and 10th of Dhu al-l71ijjah truly fell, and then for the next thirty-three years it was performed on days which were fictitiously declared to be the 9th and 10th of Dhu al-Hijjah. Allusion to this is found in the Prophet's address during the Farewell Pilgrimage:
The time has returned to what it was when God created the heavens and the earth.' (Bukhari, `Tafsir', `Bab inna iddat al-Shuhur `ind Allah ithna `ashar Shahran fi Kitab Allah' - Ed.)
By forbidding nasf', a major step was taken to frustrate the principal purposes of the pre-Islamic Arabs. The first of these purposes involved, quite obviously, undisguised sin. It consisted, in practice, of legalizing what God had declared unlawful; by resorting to chicanery the Arabs attempted to give their impious act a semblance of legality. As for the second purpose (viz. to keep the Hajj permanently fixed to the solar calendar), it might seem innocuous and beneficent at first sight. In actual fact, however, even this purpose amounts to an act of rebellion against the law of God.
God chose the lunar calendar in connection with the rites of Hall for a number of reasons, one of which seems to be that man should accustom himself to following the law of God in all possible conditions and circumstances. To take the case of Ramadan, because it follows the lunar calendar, it falls in different seasons. Sometimes it falls in summer, sometimes in winter, and sometimes in spring or autumn. Men of faith, however; obey God in every season, in all kinds of weather conditions, and this provides them with excellent moral training. Similarly, as the lunar calendar is followed in determining the dates of Hail, then this also falls in different years in different seasons. People, therefore, have to undertake long journeys in varying conditions to perform Pilgrimage. This is certainly a test of their mettle and helps them acquire the capacity to remain steadfast in their obedience to God. Now, if for the sake of man's own convenience — be it in relation to tourism, business or fun — the Muslims were to decide that Hajj. and Ramadan should always fall during the pleasant seasons of the year, this would amount to a rebellion against sod; for some of God's purposes would be blatantly violated. Moreover, since Islam is a universal religion, it is inconceivable that a particular month of the solar calendar should be permanently fixed for Pilgrimage or Fasting, for some people would find it convenient whilst others, travelling from other parts of the world, would find it permanently inconvenient.
It is worth noting that the proclamation to abolish nasi' was made during the Hajj in 9 A.H./631 C.E. The following year, in 10 A.H./632 C.E., Hajj was performed on the appointed dates and in accordance with the lunar calendar. From that time onwards Hajj has always been performed on its due dates.
38. This verse marks the beginning of the second discourse of the sarah (comprising verses 38-72). It was revealed during the preparations for the Tabek expedition.
39, The statement that the goods of this world will count for little in the Hereafter is open to two possible interpretations. First, it may mean that on witnessing the, eternal life and immeasurable bounties of the Next Life one will realize the triviality of pleasures gained in worldly life. This would make people deeply regret, despite having been duly warned and out of sheer short-sightedness, that they sacrificed the everlasting and immense bliss of the Hereafter for the ephemeral pleasures of this world.
Second, that the enjoyments of this world will be of no avail in the Next Life, For, howsoever well provided one might be with worldly goods, one has to leave them behind at the time of death, Once a man dies all his worldly possessions remain behind and no part of them can be transferred to the Next World, Whatever good will come to man's share In the Next Life will be in consideration of the sacrifices he-has made in seeking God's good pleasure.
40. This verse formed the basis of a legal ruling issued by the jurists regarding Jihad. They concluded that as long as the Muslims as a whole, or the Muslims of a particular area or a section thereof, have not been summoned to jihdd, it would remain merely far(' bi al-kifdyah (the collective' duty of all Muslims). Thus, if some Muslims engage in jihdd, other Muslims are absolved from that obligation. However, if the Muslims are called upon by their leader to make jihad — no matter whether all Muslims are so called, or the Muslims of a particular area, or a section thereof — jihad would become obligatory on every Muslim who has been so called upon. The matter is of such vital importance that if those who fail to perform this duty without any legitimate excuse claim to be Muslims, such a claim will not be entertained.
(40) It will matter little if you do not help the Prophet, for Allah surely helped him when the unbelievers drove him out of his home and he was but one of the two when they were in the cave, and when he said to his companion: `Do not grieve. Allah is with us. *42 Then Allah caused His tranquillity to descend upon him, and supported him with hosts you did not see; and He humbled the word of the unbelievers. And Allah's word is inherently uppermost. Allah is All-Powerful, All-Wise.
(41) March forth whether light or heavy *43 and strive in the way of Allah with your belongings and your lives. That is best for you if you only knew it.
(42) Were it a gain at hand or a short journey, they would have surely followed you, but the distance seemed too far to them.*44 Still they will swear by Allah: `If only we could, . we would surely have gone forth with you.' They merely bring ruin upon themselves. Allah knows well that they are liars.
(43) Allah forgive you! Why did you give them leave to stay behind before it became clear to you as to whom were truthful and who were liars*45
(44) Those who believe in Allah and the last Day will never' ask your lea e to be excused from striving (in the cause of Allah) with their belongings and their lives. Allah fully knows the God-fearing.
(45)It is only those who do not believe in Allah and the Last Day, and whose hearts are filled with doubt that seek exemption from striving (in the cause of Allah). They keep tossing to and fro in their doubt*46
(46) Had they truly intended to march forth to fight, they would have certainly made some preparation for it. But Allah was averse to their going forth *47 so He made them lag behind, and they were told: `Stay behind with those that are staying behind.
41. The Muslims are told to disabuse their minds of the misconception that but for them God's purposes would not be achieved. On the contrary, if they have served the cause of God they should gratefully recognize God's favour on them insofar as He has provided them with a golden opportunity to serve the cause of their faith. If they allow such an opportunity to slip, then God will lavish that favour on some other people. (For details of the Hijrah see Ibn Hisham, vol. 1, pp. 484-96. See also the comments of Qurtubi and Ibn Kathir on the verse — Ed.)
42. This statement occurs in connection with the migration of the Prophet (peace be on him) to Madina on the very night the "Makkan unbelievers planned to kill him. A majority of Muslims had already migrated to Madina in their twos and threes. Those Muslims who remained in Makka were either helpless or were not dependable; their faith being suspect. When the Prophet (peace be on him) learned of the plot to assassinate him, he left Makka in the company of only one person, Abu Bakr. Anticipating a hot pursuit by the enemy, the Prophet (peace be on him) travelled southward instead of following the northern route which leads to Madina. He also secluded himself in a cave, Thawr, for three days.
As the Prophet (peace be on him) had anticipated, his bloodthirsty enemies began their mad pursuit. They searched every nook and cranny around Makka. Some of his pursuers even reached the mouth of the cave where the Prophet (peace be on him) was in hiding. This naturally caused Abu Bakr considerable consternation as he and the Prophet (peace be on him) were just a step away from being caught. The Prophet (peace be on him) remained unperturbed. He comforted Abu Bakr, saying: `Grieve not, for Allah is with us.' (For relevant details of the Hijrah see Ibn HishAm,
vol. 1, pp. 484 ff. — Ed.)
43. The directive: 'Go forth in the way of Allah, whether you are equipped lightly or heavily', is comprehensive in its meaning. In the first place, it instructs Muslims to go forth and fight in the cause of God. They should comply with this request regardless of whether they feel happy to do so or not; whether they are amply resourceful or otherwise; whether
the circumstances are favourable or adverse, and whether they are young and healthy or old and weak,
44. The idea of marching across vast stretches of desert to reach Tabuk appeared arduous for a number of reasons, Because of the prospect of an armed encounter with a power as great as that of the Romans; because the journey was to take place in the blazing heat of summer; and because the harvesting season was just at hand — this was of great importance that year when famine conditions prevailed,
Proffering excuses, the hypocrites asked the Prophet (peace be on him) to exempt them from jihad. Even though the Prophet (peace be on him) was aware of the falsity of their excuses, he granted them an exemption, This, however, did not meet with the approval of
(47) Had they gone forth with you, they would have only added to your trouble, and would have run about in your midst seeking to stir up sedition between you, whereas there are among, you some who are prone to give ears to them. Allah knows well the wrongdoers.
(48) Surely they sought even earlier to stir up sedition, and turned things upside down to frustrate you until the truth came and the decree of Allah appeared, however hateful this may have been to them.
(49) And among them is he who says: `Grant me leave to stay behind, and do not expose me to temptation.'48 Lo! They have already fallen into temptation.49 Surely the Hell encompasses the unbelievers*51
(50) If good fortune befalls you, it vexes them; and if an affliction befalls you, they turn away in jubilation and say: We have taken due care of our affairs in good time.
(51) Say: Nothing will befall us except what Allah has decreed for us; He is our Protector.' Let the believers, then, put all their trust in Allah
(52) Tell them: What you await to befall upon us is nothing but one of the two good things*52 And what we await for you is that Allah visit you with chastisement from Him or chastise you at our hands. So continue waiting; we too shall wait with you.'
(53) Tell them: `Whether you spend your money willingly or unwillingly *53 it shall not find acceptance (with Allah) for you are an evildoing folk.
(54) Nothing prevents that their expendings be accepted except that they disbelieve in Allah and His Messenger, and whenever they come to the Prayer they do so lazily, and whenever they spend they do so grudgingly.
(55) Let neither their riches nor their children excite your admiration. Allah only wants, to chastise them through these things in the present life *54 and to cause them to die while they are unbelievers *55
47. God, and the Prophet (peace be on him) was told that his leniency towards the hypocrites was not well-placed for the latter had used the exemption to disguise their hypocrisy. Had they not been exempted, their deliberate abstention from jihad would have revealed the hypocrites in their true colours, uphold Islam. If they were to participate half-heartedly in jihad merely under the pressure of Muslim public opinion, or with the intent to cause mischief, this might have resulted in much greater damage as is clearly mentioned in the next verse (i.e. verse 47).
48. Some of the hypocrites even had the affrontery to seek their exemption from jihad by fabricating excuses weaved from religious and moral pretensions. This is well illustrated by the plea of Jadd b. Qays which has been recorded in the traditions. He told the Prophet (peace be on him) that he was infatuated with feminine beauty, a weakness which he claimed was well known to his fellow-tribesmen. He pleaded that if he were to see Roman women, he might be unable to keep himself under control. He asked, therefore, for an exemption from jihad in order that he remain beyond such temptations. (See Ibn Hisham, vol. 2, p. 516. See also the comments of Qurtubi on the verse — Ed.)
49. These hypocrites made the pretence that they were afraid of evil temptations and hence should be spared being sent to the war-front. But the fact of the matter is that they were fully given over to a variety of evils
hypocrisy, lies, deceit, and pretence of piety. They sought to persuade their God of their fears from even minor temptations. But it is quite clear that withholding their support to Islam in its crucial encounter with unbelief is in itself the worst kind of evil.
50. Instead of bringing them any good, their false pretence of piety led them ultimately to Hell.
51. The above Qur'anic passage delineates the differences in the' attitude of a man of God and a man of the world. In all his actions the man of the world seeks to satisfy himself by the attainment of worldly ends. If he is able to attain those ends, his joy knows no bounds. If he fails, he feels overly dejected. Moreover, a worldly person depends on material resources alone. If material circumstances seem favourable, that boosts his spirit. In unfavourable circumstances, he feels altogether heart-broken.
A man of God, on the contrary, is prompted in all his actions by the desire to please God. Therefore, far from depending on his own strength or on material resources, he depends upon God. Regardless of whether he meets with success or suffers reverses in his struggle for the cause of the truth, he remains calm since he believes that both are essentially God given; that it is the omnipotent will of God which is at work in both cases. Adversities do not dishearten him. Success does not make him swagger. For, apart from considering both success and failure to be from God, he regards each of them as a test from God, and his attention is focused on how he might successfully pass that test.
Moreover, since his basic purposes are not of a worldly nature, he does not measure his success or failure by a worldly yardstick. The good pleasure of God being his sole end, a man of God measures his success or failure with reference to the extent to which he was able to devote his life and resources in God's cause. If a man does exert himself fully in the performance of his duty, it is immaterial whether he attains any success in this world or not. For he is convinced that even if he loses all that he has in this world his resources, and even his life — this will not be allowed to go unrewarded by God in Whose cause he had made that sacrifice. Such a man is also not daunted by adverse circumstances, for ,he places his trust in God, the Lord of all resources. -Reposing his trust in God, he continues to strive with the same zeal and determination with which a worldly person strives when the circumstances seem favourable.
That is the reason why God directs the believers in the above verse to tell the hypocrites, who are enamoured of worldly life, that the basic attitude of the believers is altogether different from theirs. The two groups also entertain entirely different notions as to what causes happiness and grief. The believers derive their contentment and happiness from one source, and the hypocrites from an entirely different source.
52. The hypocrites, despite their profession of belief in Islam, refrained from openly taking sides with Islam in its encounter with unbelief. They were disposed to a `wisdom' which ensured they remain on the fence and watch from a safe distance the outcome of the encounter between the two forces — Islam and unbelief. The result could be either the victory of the Prophet (peace be on him) and his Companions, or their total destruction by the mighty Roman army.-' In response to their attitude the hypocrites were told (see verse 52) that both consequences were good in the eyes of the Muslims. For if the believers emerged victorious, the good of it, for them, would be self-evident. However, even if the Muslims perished whilst sincerely striving for their cause, this is a great achievement in the eyes of a Muslim, even though the superficial judgement of the world would deride it as a disgraceful end. This is so because the criterion used by a Muslim to measure his success or failure is quite different from that used by others. A Muslim's success does not essentially consist of such worldly achievements as the conquest of a territory or the establishment of an empire. His true success depends on devoting all his physical and mental energy to upholding the-Word of God. If a Muslim devotes himself to this cause, he will be reckoned successful even if the result ot his efforts, from a worldly point of view, might add up to zero.
53. Some of the hypocrites who were unwilling to take the risk of joining the Muslims in their jihad, were also keen not to lose their credibility among the Muslims by totally dissociating themselves from it since this would have amounted to a public proclamation of their `hypocrisy'. Hence they took the position that while they would like to be exempted from actual fighting, they would be willing to make financial contributions to the cause of jihad.
54. Here, the real cause of hypocrisy has been pin-pointed — excessive love for their offspring and worldly possessions. Given this weakness, it was obvious that the hypocriteswould ultimately be disgraced among the Muslims and lose all the prestige, • influence and social status which they had hitherto enjoyed in the Arab society. For while the hereditary chiefs would lose their locus standi, those belonging to the lower rungs of society — the common slaves and the offspring of slaves, the ordinary cultivators and shepherds — would attain honour and status in the new social order if they remained faithful to the cause of Islam.
An illustration in point is the following incident which took place in the time of `Umar. Some leading members of the Quraysh, including Suhayl b. `Amr and Harith b. Hisham once called upon `Umar. While they were seated in `Umar's company they noticed that `Umar received the Ansar and Muhajirun with great consideration and asked them to sit beside him in preference to the Quraysh notables whom he asked to move aside so that after some time they were relegated to the rear-most seats. When the Quraysh notables came out of the meeting Harith addressed his colleagues thus: `Look! How we were treated today!' To this Suhayl b. `Amr replied: "Umar is not to be blamed for meting out this treatment to us. Rather it is our own fault. We had rejected this religion when we were invited to accept it while they [the Ansar and Muhajirun] readily accepted it.' They later visited `Umar and told him: `Today we saw how you treated us. We realize that we are to be blamed for it.' Is there a way for us to make amends?' Without giving any reply `Umar pointed to the Roman border. His message was loud and clear. If they could show the readiness to sacrifice their lives and wealth in the cause of God, this might help them regain their lost positions.
55. Apart from being subjected to worldly disgrace and ignominy, the hypocrites would undergo a greater suffering: they would not be able to enjoy the blessing of true faith till their last breath and this would be because of the hypocritical traits which they had nourished in themselves. Furthermore, after ruining their lives in this world, they would proceed from it to meet an even more calamitous end in the Next Life.
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(Madinan Period)
