Al-Baqarah: 216

Ayah

Word by Word

كُتِبَ

Is prescribed

عَلَيۡكُمُ

upon you

ٱلۡقِتَالُ

[the] fighting

وَهُوَ

while it

كُرۡهٞ

(is) hateful

لَّكُمۡۖ

to you

وَعَسَىٰٓ

But perhaps

أَن

[that]

تَكۡرَهُواْ

you dislike

شَيۡـٔٗا

a thing

وَهُوَ

and it

خَيۡرٞ

(is) good

لَّكُمۡۖ

for you

وَعَسَىٰٓ

and perhaps

أَن

[that]

تُحِبُّواْ

you love

شَيۡـٔٗا

a thing

وَهُوَ

and it

شَرّٞ

(is) bad

لَّكُمۡۚ

for you

وَٱللَّهُ

And Allah

يَعۡلَمُ

knows

وَأَنتُمۡ

while you

لَا

(do) not

تَعۡلَمُونَ

know

Translation

Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.

Tafsir

"Jihad is made Obligatory

Allah says;

كُتِبَ عَلَيۡكُمُ الۡقِتَالُ

Fighting is ordained for you (Muslims),

In this Ayah, Allah made it obligatory for the Muslims to fight in Jihad against the evil of the enemy who transgress against Islam.

Az-Zuhri said,

""Jihad is required from every person, whether he actually joins the fighting or remains behind. Whoever remains behind is required to give support, if support is warranted; to provide aid, if aid is needed; and to march forth, if he is commanded to do so. If he is not needed, then he remains behind.""

It is reported in the Sahih:

مَنۡ مَاتَ وَلَمۡ يَغۡزُ وَلَمۡ يُحَدِّثۡ نَفۡسَهُ بِالۡغَزۡوِ مَاتَ مِيتَةً جَاهِلِيَّــة

Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance).

On the day of Al-Fath (when he conquered Makkah), the Prophet said:

لَاا هِجۡرَةَ بَعۡدَ الۡفَتۡحِ وَلكِنۡ جِهَادٌ وَنِيَّةٌ وَإِذَا اسۡتُنۡفِرۡتُمۡ فَانۡفِرُوا

There is no Hijrah (migration from Makkah to Al-Madinah) after the victory, but only Jihad and good intention. If you were required to march forth, then march forth.

Allah's statement:

وَهُوَ كُرۡهٌ لَّكُمۡ

though you dislike it,

means, `Fighting is difficult and heavy on your hearts.'

Indeed, fighting is as the Ayah describes it, as it includes being killed, wounded, striving against the enemies and enduring the hardship of travel.

Allah then said:

وَعَسَى أَن تَكۡرَهُواۡ شَيۡيًا وَهُوَ خَيۡرٌ لَّكُمۡ

and it may be that you dislike a thing which is good for you,

meaning, fighting is followed by victory, dominance over the enemy, taking over their lands, money and offspring.

Allah continues:

وَعَسَى أَن تُحِبُّواۡ شَيۡيًا وَهُوَ شَرٌّ لَّكُمۡ

and that you like a thing which is bad for you.

This Ayah is general in meaning.

Hence, one might covet something, yet in reality it is not good or beneficial for him, such as refraining from joining the Jihad, for it might lead to the enemy taking over the land and the government.

Then, Allah said:

وَاللّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

Allah knows, but you do not know.

meaning, He has better knowledge than you of how things will turn out to be in the end, and of what benefits you in this earthly life and the Hereafter. Hence, obey Him and adhere to His commands, so that you may acquire the true guidance.

The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months

Allah says;

يَسۡأَلُونَكَ عَنِ الشَّهۡرِ الۡحَرَامِ قِتَالٍ فِيهِ قُلۡ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللّهِ وَكُفۡرٌ بِهِ وَالۡمَسۡجِدِ الۡحَرَامِ وَإِخۡرَاجُ أَهۡلِهِ مِنۡهُ أَكۡبَرُ عِندَ اللّهِ وَالۡفِتۡنَةُ أَكۡبَرُ مِنَ الۡقَتۡلِ وَلَا يَزَالُونَ يُقَاتِلُونَكُمۡ حَتَّىَ يَرُدُّوكُمۡ عَن دِينِكُمۡ إِنِ اسۡتَطَاعُواۡ وَمَن يَرۡتَدِدۡ مِنكُمۡ عَن دِينِهِ فَيَمُتۡ وَهُوَ كَافِرٌ فَأُوۡلَـيِكَ حَبِطَتۡ أَعۡمَالُهُمۡ فِي الدُّنۡيَا وَالاخِرَةِ وَأُوۡلَـيِكَ أَصۡحَابُ النَّارِ هُمۡ فِيهَا خَالِدُونَ

They ask you concerning fighting in the Sacred Months.

Say, ""Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.""

And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

Ibn Abu Hatim reported that Jundub bin Abdullah said:

Allah's Messenger assembled a group of men under the command of Abu Ubaydah bin Jarrah. When he was about to march, he started crying for the thought of missing Allah's Messenger. Consequently, the Messenger relieved Abu Ubaydah from command, appointed Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area. He also said to Abdullah:

لَاا تُكۡرِهَنَّ أَحَدًا عَلَى السَّيۡرِ مَعَكَ مِنۡ أَصۡحَابِك

Do not compel any of your men to continue marching with you thereafter.

When Abdullah read the instructions, he recited Istirja`

(saying, `Truly! to Allah we belong and truly, to Him we shall return'; (2:156)) and said, ""I hear and obey Allah and His Messenger.""

He then told his companions the story and read the instructions to them, and two men went back while the rest remained.

Soon after, they found Ibn Hadrami (one of the disbelievers of Quraysh) and killed him not knowing that that day was in Rajab or Jumadi (where Rajab is the Sacred Month).

The polytheists said to the Muslims, ""You have committed murder in the Sacred Month.""

Allah then revealed:

يَسۡأَلُونَكَ عَنِ الشَّهۡرِ الۡحَرَامِ قِتَالٍ فِيهِ قُلۡ قِتَالٌ فِيهِ كَبِيرٌ

(They ask you concerning fighting in the Sacred Months. Say, ""Fighting therein is a great (transgression)..."").

Abdul-Malik bin Hisham, who compiled the Sirah (life story of the Prophet), related that Ziyad bin Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah,

""Allah's Messenger sent Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he (the Prophet) came back from the first battle of Badr. The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar.

He also gave him some written instructions and ordered him not to read them until he marched for two days. Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him.

The companions of Abdullah bin Jahsh were all from the Muhajirun,

from the tribe of Banu Abd Shams bin Abd Manaf, there was Abu Hudhayfah bin Utbah bin Rabiah bin Abd Shams bin Abd Manaf.

From their allies, there was Abdullah bin Jahsh, who was the commander of the army unit,

and Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah.

From the tribe of Banu Nawfal bin Abd Manaf, there was Utbah bin Ghazwan bin Jabir, one of their allies.

From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas.

From Banu Ka`b, there were their allies:Adi bin Amr bin Ar-Rabiah not from the tribe of Ibn Wa'il;

Waqid bin Abdullah bin Abd Manaf bin Arin bin Thalabah bin Yarbu from Banu Tamim;

and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth,

Suhayl bin Bayda' from Banu Al-Harith bin Fihr was also among them.

When Abdullah bin Jahsh marched for two days, he opened and read the (Prophet's) instructions, ""When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta'if. There, watch the movements of the caravan of Quraysh and collect news about them for us.""

When Abdullah bin Jahsh read the document, he said, ""I hear and obey.""

He then said to his companions, ""Allah's Messenger has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news. He has prohibited me from forcing any of you (to go with me). So, those who seek martyrdom, they should march with me. Those who dislike the idea of martyrdom, let them turn back. Surely, I will implement the command of Allah's Messenger.""

He and his companions continued without any of them turning back.

Abdullah entered the Hijaz area (western Arabia) until he reached an area called Buhran, close to Furu. There, Sa`d bin Abu Waqqas and Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah.

Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh.

Amr bin Hadrami, whose name was Abdullah bin Abbad, was in the caravan, as well as Uthman bin Abdullah bin Al-Mughirah and his brother Nawfal bin Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah. When they ﷺ the Companions they were frightened, but when they ﷺ Ukkashah bin Mihsan their fears subsided, since his head was shaved. They said, ""These people seek the Umrah, so there is no need to fear them.""

The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, ""By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month.""

They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had.

Hence, Waqid bin Abdullah At-Tamimi shot an arrow at Amr bin Al-Hadrami and killed him. Uthman bin Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin Abdullah was able to outrun them in flight.

Later on, Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.

Ibn Ishaq went on:

I was told that some members of the family of Abdullah bin Jahsh said that Abdullah said to his companions:""Allah's Messenger will have one-fifth of what we have confiscated.""

This occurred before Allah required one-fifth for His Messenger from the war booty. So, Abdullah designated one-fifth of the caravan for Allah's Messenger and divided the rest among his companions.

Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's Messenger, he said to them:

مَا أَمَرۡتُكُمۡ بِقِتَالٍ فِي الشَّهۡرِ الۡحَرَام

I have not commanded you to conduct warfare during the Sacred Month.

He left the caravan and the two prisoners alone and did not take any share of the war booty.

When Allah's Messenger did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did.

The Quraysh said that Muhammad and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it. Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Shaban (which is not a sacred month).

Meanwhile, the Jews were pleased about what happened to Allah's Messenger. They said, `Amr bin Hadrami was killed by Waqid bin Abdullah:

`Amr, means the war has started, Hadrami means the war has come, as for Waqid (bin Abdullah):the war has raged (using some of the literal meanings of these names to support their fortune-telling!).""

But, Allah made all that turn against them.

The people continued talking about this matter, then Allah revealed to His Messenger:

They ask you concerning fighting in the Sacred Months.

This Ayah means,

`If you had killed during the Sacred Month, they (disbelievers of Quraysh) have hindered you from the path of Allah and disbelieved in it. They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people,

أَكۡبَرُ عِندَ اللّهِ

(...a greater (transgression) with Allah) than killing whom you killed among them. Also:

وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْل... (...and Al-Fitnah is worse than killing) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.'

Allah said:

وَلَا يَزَالُونَ يُقَاتِلُونَكُمۡ حَتَّىَ يَرُدُّوكُمۡ عَن دِينِكُمۡ إِنِ اسۡتَطَاعُواۡ

And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can.

So, they will go on fighting you with unrelenting viciousness.

Ibn Ishaq went on:

When the Qur'an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah's Messenger took possession of the caravan and the two prisoners.

The Quraysh offered to ransom the two prisoners, Uthman bin Abdullah and Hakam bin Kaysan.

Allah's Messenger said:

لَاا نَفۡدِيكُمُوهُمَا حَتَّى يَقۡدَمَ صَاحِبَانَا

We will not accept your ransom until our two companions return safely.

meaning Sa`d bin Abu Waqqas and Utbah bin Ghazwan, ""For we fear for their safety with you. If you kill them, we will kill your people.""

Later on, Sa`d and Utbah returned safely and Allah's Messenger accepted the Quraysh's ransom for their prisoners.

As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened. He remained with Allah's Messenger until he was martyred during the incident at Bir Ma`unah (when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two).

As for Uthman bin Abdullah, he went back to Makkah and died there as a disbeliever.

Ibn Ishaq went on:

When Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur'an was revealed about this subject, they sought the reward of the fighters (in Allah's way). They said, ""O Messenger of Allah! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin.""

Then, Allah revealed:

إِنَّ الَّذِينَ امَنُواۡ وَالَّذِينَ هَاجَرُواۡ وَجَاهَدُواۡ فِي سَبِيلِ اللّهِ أُوۡلَـيِكَ يَرۡجُونَ رَحۡمَتَ اللّهِ وَاللّهُ غَفُورٌ رَّحِيمٌ

Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most Merciful.

Hence, Allah has greatly elevated their hopes of gaining what they had wished for."

Al-Baqarah: 216

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