The Light of the Quran (sura Al-baqarah (the Cow)

Section 24, Fighting in Self-defence, Pilgrimage Under Restrictions

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Reigious Calendar to be according to the Lunar Year - Regard for the sanctity of the Sacred Month - Fighting in self-defence - Regard for the sanctity of the holy city - Self-defence during the sacred month - Pilgrimage under restrictions - combining 'Umrah' with 'Haj'

(189) يَسْأَلُونَكَ عَنِ الأهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ

189. " They ask you concerning the new moons; say: ' They are times appointed for mankind and (for) the Hajj'. It is not righteousness that you should enter dwellings from their backs but righteousness is this that one should guard himself (against evil) ; and enter the dwellings by their (proper) doors, and fear Allah: that you may be prosperous."

Occasion of Revelation:

It has been said that Ma'az-ibn-Jabal came to the Prophet (p.b.u.h.) and said that he was frequently asked about the crescent of the moon and that why it gradually changes to a full shape and then alters to its first status. Also, it is narrated that the Jews asked the Messenger of Allah (p.b.u.h.) what the crescent of the moon was for and what the use of it was. At that time the above verse was sent down and announced that the different states of the moon have different material and spiritual advantages in the system of the human beings' lives.

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Commentary:

As mentioned in the occasion of revelation of the verse, some people asked the Prophet of Islam (p.b.u.h.) a few questions about the reason of the different peculiar shapes that the Moon seemed to have and the concerning use of them. In answer to these questions, Allah ordered the Prophet (p.b.u.h.) to tell them the effects and the different usages of the crescent for all people. They ask you concerning the new moons; say: ' They are times appointed for mankind and (for) the Hajj'. It is not righteousness that you should enter dwellings from their backs but righteousness is this that one should guard himself (against evil) ; and enter the dwellings by their (proper) doors, and fear Allah: that you may be prosperous."

The rising of the Moon at the beginning of each lunar month in the form of crescent, and then its gradual change, can be the source of many uses in the act of practising worship and the accomplishment of religious duties by people, and in their material career as well. Every body can easily count days of the month and enumerate the month of the year by the help of the varying shapes or forms of the Moon when dealing with trading and writing agreements due to appointing the times of promises and contracts. Besides that, fasting , the performance of the great worship of Pilgrimage and festivals, etc., prescribed by Islam, are timed according to the lunar months. The best way for people to recognize them and decide to arrange the affairs is this very form of the crescent in various shapes when they see them differently at the beginning, in the middle, and at the end of the months.

It is obvious that the regularity of the social life of man without a common and precise means of dating is impossible. So, the Moon, indeed, is a natural calendar for all human beings. It is a natural phenomenom that the entire people, whether literate or illiterate, wherever in the world they are, can make use of it.

For this reason, the Creator, the Great, has made this worldly calendar available for the use of the human race in their life system.

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Natural Measures

One of the advantages of Islamic laws is that their orders have usually been arranged corresponding with the natural measures, for these measures are some means that are available to all people and, besides that, the passing of time does not affect them. But, on the contrary, unnatural scales are not within reach to all human beings for every thing. For example, the population of the world have not been able to use of some international measures for timing the evening yet. Therefore, we see that Islam has sometimes assigned the measure of a span, or a man's height and the like of it. And, for appointing a time, phenomena such as sunset, break of dawn, decline of sun from the meridian and the vision of the Moon are usually pointed out.

" It is not righteousness that you should enter dwellings from their backs..."

In this verse the statement is partly about the Hajj Pilgrimage which can be performed at its proper time by visual noting the crescent of the Moon. It has also pointed to one of the superstitious customs of the Age of Ignorance accomplished in the rites of pilgrimage which Allah prohibited them from.

It was the practice among Arabs that after getting into the pilgrim garment ('Ihram) they considered it unlawful to enter their house through the usual doors. Hence they cut a new entrance under the ground from behind their premises. They did so because they thought it was a good action since it was a desuetude of habit and, therefore, they would complete the act of the pilgrim garment which was a desuetude of habits. (1) But the Qur'an explicitly says that righteousness lies in piety, not in the superstitious customs. So, it immediately tells them seriously to enter their houses from the very ordinary doors.

But the object and the significance of the revelation of this verse is reasonably wider, greater, and more common. For the fulfilment of any action, whether it is a ritual action or a non-religious one, we should

(1) Tafsir-Baydawi, vol. 1, p. 40

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enter it through its proper way, not from a deviated path. Here, entering from behind is a figurative expression for turning aside from the right course, and entering by the door means sticking to the right path. This meaning is narrated from Imam Baqir (a.s.) by Jabir, one of his companions. (1)

In the commentaries from Ahlul-Bayt (a.s.) it is narrated about this verse that they have said: " We are the doors and the ways of Allah that invite unto (His) Heaven...". (2) his tradition means that in your total religious affairs you should arrive by the main door and take your agenda from them (a.s.) whom are trained in the school of revelation and the Divine Messages were revealed in their house, (Ahlul-Bayt) . The phrase: " It is not righteousness..." may point to another narrow meaning saying that your question about the crescent, instead of inquiring about theology, is like the manner of the one who has put the main and right path of the house aside and enters it through a burrow from behind the premise. What a disgraceful manner!

(1) Majma'-ul-Bayan, vol. 2, p. 282 (2) Ibid

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(190) وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلاَ تَعْتَدُواْ إِنَّ اللّهَ لاَ يُحِبِّ الْمُعْتَدِينَ

190. " And fight in the cause of Allah (against) those who fight you, but be not aggressive, for surely Allah loves not the aggressors." Occasion of Revelation:

It is narrated by Ibn-'Abbas that this verse was revealed about the ' Peace of Hudaibiyah '. The incident was in this manner that the holy Prophet (p.b.u.h.) started on a journey to go to Mecca for 'Umrah accompanied by 1400 people out of his companions. When they arrived Hudaibiyah, (a land near Mecca) , pagans hindered them from entering into Mecca and doing the sacred rites of the 'Umrah. After a lot of debates and discussions, they agreed with the Prophet (p.b.u.h.) that Muslims would go to Mecca the following year when the pagans would empty the City for them to circumambulate the Sacred House for three days.

The next year, when they set out towards Mecca, they were scared that the pagans might not be loyal to their promise and prohibit them, hence, consequently, a battle could come forth and the Prophet (p.b.u.h.) was not willing to fight in the forbidden month. So, this verse was sent down and permitted them to defend and fight against the enemies if they initiated fighting.

Commentary:

In this verse, the Qur'an has issued the command of fighting upon those who initiate war against Muslims. It lets Muslims use swords or any weapons and defensive means in order to stop the enemies. This condition, in fact, is for the time when the circumstances require and the course of patience in Muslims has ended, so they can openly and courageously defend their rights.

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Fight: Why & Against Whom ?

There are three subjects pointed out in this verse. They make manifest the logic of Islam about war.

1- The first phrase of the verse points to the ideal of the wars in Islam. It says: " And fight in the cause of Allah..." Then, the main goal in Islamic fights (jihad) is the cause of Allah and the stretch of the Divine laws including: truth, justice, monotheism, and eradication of transgression, degeneration and deviation.

Thus, Islam condemns the wars aiming for: vengeance, ambition, conquering other countries, taking lands of others, and obtaining spoils of war. So, taking weapon and setting to war is right only when it is done in the path of Allah.

2- Now, the question is that against whom the holy struggle is right. The second phrase of the verse answers:

"...(against) those who fight you, ..."

It clearly says that Muslims should not begin war unless the opponents initiate fighting by using weapons, except for some peculiar cases which will be pointed out when discussing the verses about Holy War.

By the way, it is understood from this verse that civil people (women and children in particular) , who have not risen for fighting, must not be invaded and they are, therefore, privileged from invasion.

Basing on this principle, the great leader of Islam, Ali-ibn-Abitalib (a.s) orders his soldiers thus: " Do not fight them unless they initiate the fighting, because, by the grace of Allah, you are in the right and to leave them till they begin fighting will be another point (of right) from your side against them. ..." (1)

3- The limit of war is defined by the next clause, saying:

"...but not aggressive, ..." The basis of this meaning is that fighting in Islam is for the sake of Allah and in the path of Allah, where there should not be any transgression and aggression.

(1) Nahjul-Balaq­ah, Letter No. 14

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"...for surely Allah loves not the aggressors." That is why Islam, in spite of the wars of our Age, advises Muslims to observe many ethical principles in war. For example, it tells them not to kill in fight those who put down their weapons and surrender, those who have lost their ability of fighting or, basically, are not able to fight, like old men and women and children. Such people should not be invaded. Gardens and trees should not be destroyed. Muslims must not poison the water that their enemies use as their drinking water by poisonous ingredients (the chemical and microbial war) . Imam Amir-ul-Mu'mineen Ali (a.s.) says:

"...If, by the Will of Allah, the enemy is defeated, then do not kill the runner away. Do not strike a helpless person. Do not finish a wounded. And, do not inflict on women even though they may attack your honour with filthy words and abuse your officers, ..." (1) The above mentioned explanations prove the invalidity of the numerous accusations of the enemies of Islam against Islam about the Islamic Holy wars. With these clear statements of the Qur'an, upon the aims of fighting in Islam and the different dimensions that the Holy War has, the answer to the objections of the enemies is made manifest.

There will come forth some more explanations, of course, when commenting other verses of Jihad. Allah willing.

(1) Nahjul-Balaqah,Letter No. 14

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(191) وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ وَلاَ تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاء الْكَافِرِينَ

(192) فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

191. " And slay them wherever you find them, and drive them away from where they drove you away. And persecution is more grievous than slaughter. And fight not with them at the Sacred Mosque unless they fight with you therein; then, if they fight with you, slay them; such is the retribution of the infidels."

192. " But if they desist, then surely Allah is Forgiving, Merciful."

Commentary:

This verse tells Muslims to fight against the idol worshippers of Mecca, who had expelled them (Muslims) from their own home and city, and to drive them (the idol worshippers) out from that city, since they had persecuted the Muslims for years. That treatment was more grievous than slaughter, because slaughter is taking the worldly life of a person instead of which the one reaches the prosperity of the next world, while in torture the one has neither the comfort of the present world nor the pleasure and ease of the coming world. Yet, it enjoins Muslims not to fight at the Sacred Mosque in order to preserve the security and sanctity of it. But, if pagans did not observe the respect of the Mosque and fought against Muslims, they would do the same amd punish them.

Explanations:

1- Reciprocation and conclusiveness with harshness is certain in

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some respects.

2- Sacred premises of Mecca and the Sacred Mosque are holy but the esteem of the blood of Muslims is more sacred. So, here, the comparison of the state of important and more important is considered.

3- Since Muslims should not initiate in fighting, they must not initiate destroying the sacred things, either.

4- Knowing the reason of a commandment is the secret of mirth and obedience. The Qur'an expresses the reason for the command of fighting. It says that they persecuted you for years, and that torture is more grievous and dangerous than slaughter. If the Qur'an issues the command of expulsion, it is for the reason that they had expelled the Muslims from their houses for years.

" And slay them wherever you find them, and drive them away from where they drove you away. And persecution is more grievous than slaughter. And fight not with them at the Sacred Mosque unless they fight with you therein; then, if they fight with you, slay them; such is the retribution of the infidels."

* * * *

In the next verse it says that Allah accepts their repentance if they put aside the custom of infidelity and idolatry and, consequently, they will be brethren of Muslims. They will be even exempted from the taxes and from the punishments that offenders must tolerate.

" But if they desist, then surely Allah is Forgiving, Merciful." The clemency enjoined by Islam upon its adherents even against their blood thirsty enemies in the battle-field, has no match in any religion. The Muslims have been definitely commanded to sheathe their swords if the enemy desists from fighting. The fight allowed by Islam has to be only against the wrong done, and there should be no rancour against the enemy when they correct themselves or even when they end the hostility.

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(193) وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلّهِ فَإِنِ انتَهَواْ فَلاَ عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ

193. " And fight with them until there is no (more) persecution, and the religion is only for Allah. But when they desist, there should be no hostility save against the (willful) aggressors."

Commentary:

In this verse, the purpose of the Holy War in Islam (Jihad) is stated. It says that fighting is not for the sake of ordinary aims that humankind usually follow in their battles, nor for the sovereignty over the earth and conquest, nor for earning so much spoils, nor for preparing some selling markets and obtaining sufficient food stuff, nor for giving superiority to a group or a race over another group or race. The aim of Holy Struggle is one and only one thing, and that is the attraction of Allah's pleasure which lies in the settlement of social justice, supporting the persons who have encountered with deceit and aberration, wiping out the environment of human societies from infidelity and idolatry, and, finally and particularly, setting the instructions of Allah up in action. Therefore, as it is realized, fighting is for eradication of persecution among humankind and settling the creed of monotheism in them throughout the world.

" And fight with them until there is no (more) persecution, and the religion is only for Allah. ..." And, at the end of the verse, it adds that if they return and leave out infidelity, corruption and idolatry, Muslims should not bother them to revenge the past. They must ignore the past because opposition and reciprocal fighting is used only against oppressors when the circumstances require.

Islamic Holy War (Jihad) , in fact, can be divided into three categories:

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1- The Preliminary Holy Wars for Freedom

Allah has designed some commands and programs for the sake of happiness, freedom, development, prosperity, and tranquility of Man. He has commissioned His prophets (a.s.) to communicate these commands to people. Now, if a person or a group of people imagine that this communication is against their personal mean benefits so that they produce some barriers on the way of Prophets' invitation, the prophets are rightful to remove those barriers from their way and acquire the freedom of delivering propagation, at first, through a peaceful way and, if it is not possible, then with the use of violence.

In other words, people of all societies have the right to hearken to the heralds of truth and be free to accept their invitations. Now, if some persons decide to deprive them of their lawful right and do not let the call of the heralds of truth reach the ears of their spirits and, as a result, become free from the bounds of mental and social slavery, the adherents of these agenda are rightful to employ any means in order to obtain that freedom. Hence, the necessity of preliminary Holy Wars (Jihad) in Islam, as well as other heavenly religions, is made manifest. Also, if some persons bear pressure upon some Muslim believers to invert them to their previous religion, they can apply any means to remove that pressure.

2- A Defensive Holy War

It sometimes happens that war is posed to a person or a group of people, viz, they are unexpectedly invaded or unawarely transgressed by an enemy. Here, all the heavenly laws and human rules consider the attacked person or group of persons rightful to rise and defend themselves. Alongside this defense, they can use all their potentialities powerfully and do their best to protect their entity. This kind of struggle is called defensive Holy War. Wars such as the Battles of Ahzab, 'Uhud, Mutah, Tabuk, Hunain and some other battles at the advent of Islam are counted among this kind of Holy War, which have had defensive forms.

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3- Holy War Against Infidelity & Idolatry

At the same time that Islam invites the people of the world unto its call, which is the last and highest godly creed, it respects ' freedom of belief '. For this reason, it gives the nations who have the heavenly Book an enough respite to study and contemplate over Islam and willingly accept it. If they do not accept it, they will be treated as ' a confederate minority ', in a peaceful life under some particular conditions, of course, which are neither complicated nor difficult.

But infidelity and idolatry is neither a religion nor a creed nor is counted respectful. It is but a kind of superstition, a deviation, and stupidity. In fact, it is a kind of mental and ethical disease which should be, with any possible means, rooted out. The terms ' honour ' and ' respecting others' opinions ' are used in the cases that those opinions have a safe and sound foundation. But, sickness, deviation, superstition, and aberration are not some things that can be counted respectable. That is why Islam orders that idolatry be rooted out from the human societies, however much costly it may be, even at the cost of fighting. Idol-temples and the signs of idolatry, if not possible peacefully, should be destroyed by force.

Why Was Holy War Legislated in Medina ?

We know that Holy War was enjoined for Muslims in the second year A.H. while it was not compulsory before that. The reason of this subject is clear because, on one hand, the number of Muslims in Mecca was so small that rising practically meant suicide. On the other hand, the enemy was quite powerful in Mecca, and, indeed, Mecca was counted the main center of anti-Islamic powers. The opponents of Islam were so strong there that it was impossible to fight them inside Mecca.

But, when the Prophet (p.b.u.h.) entered Medina, a great deal of people believed him, so many that he was able to spread his invitation clearly inside and outside of Medina. He (p.b.u.h.) could form a simple government and prepare the necessary means for fighting with his

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enemies, and since Mecca was a rather far distance from Medina, he succeeded to do it with tranquility and peace of mind, and the revolutionary Muslim troops could prepare themselves for fight and defense against enemies.