بسم الله الرحمن الرحيم

إِنَّ اللّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُواْ بِالْعَدْلِ إِنَّ اللّهَ نِعِمَّا يَعِظُكُم بِهِ إِنَّ اللّهَ كَانَ سَمِيعًا بَصِيرًا (٥٨)

 [Believers! God has decided to grant you a great kingdom; so at this instance] God commands you to hand over the trusts to their rightful owners and when you judge between men, pass this judgement with fairness. Indeed this is an excellent advice from God. Indeed, God is He who hears and sees all things.1 (58)

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً (٥٩)

Believers! [this is the kingdom of God; in it] obey God and obey [His] Messenger and those in authority among you. Then if there is a difference of opinion in some matter, refer it to God and [His] Messenger [for judgement] if you truly believe in God and the Last Day. This is better and more seemly as regards the consequences.2 (59)

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآؤُوكَ يَحْلِفُونَ بِاللّهِ إِنْ أَرَدْنَا إِلاَّ إِحْسَانًا وَتَوْفِيقًا أُولَـئِكَ الَّذِينَ يَعْلَمُ اللّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلاً بَلِيغًا وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَارِكُم مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا  وَإِذاً لَّآتَيْنَاهُم مِّن لَّدُنَّـا أَجْراً عَظِيمًا  وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا  وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا  ذَلِكَ الْفَضْلُ مِنَ اللّهِ وَكَفَى بِاللّهِ عَلِيمًا (٦٠-٧٠)

Have you not seen those who claim to have professed faith in what has been revealed to you and also in what was revealed before you, but they want that [leaving aside God and His Messenger] turn to that rebellious person who is the ringleader of vice3 even though they were directed to deny him. [They are the followers of Satan] and Satan wants to lead them far into error. When they are told: “Come towards what God has revealed and towards His Messenger,” you see these Hypocrites turn away from you. But what will happen when a calamity befalls them on account of what their hands committed?4 Then they will come to you swearing by God: “We desire nothing but betterment and We only some harmony. These are the people about whom God knows what is in their hearts. So ignore them and counsel them and speak to them about themselves in an effective manner.5 [Tell them:] “Whichever Messenger We sent was sent that He be obeyed by the permission of God.6  [Tell them that they have committed a crime by leaving aside the court of justice of the Messenger]. If, when they wronged themselves, they had come to you seeking God’s forgiveness and the Messenger also had requested for their forgiveness, they would have found God forgiving and merciful.7 But no – [O Messenger!] I swear by your Lord8 – these people will never be true believers until they accept you as the arbitrator in their disputes. Then whatever decision you give, they submit to it without feeling any uneasiness in their hearts.9  [They claim to embrace faith] and [in reality] had We made it obligatory on them: “Kill your own people,” or “Come out of your homes,” [the way We did so in the time of Moses (sws)], only a few would have followed this directive. If they complied with the advice they are being given now, it would have been better for them and [as a result] they would have been able to adhere [to religion] with perseverance. If they had done this, We would have richly rewarded them and guided them to the straight path. [Tell them:] “People who obey God and [His] Messenger shall dwell with prophets, the truthful, the witnesses and the righteous.10 How good are these companions! This is a blessing of God and [for this] sufficient is the knowledge of God.11  (60-70)

يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ فَانفِرُواْ ثُبَاتٍ أَوِ انفِرُواْ جَمِيعًا وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا  وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ الله لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا  فَلْيُقَاتِلْ فِي سَبِيلِ اللّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالآخِرَةِ وَمَن يُقَاتِلْ فِي سَبِيلِ اللّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا (٧١-٧٤)

Believers! Take hold of you arms12 and go out [to help the oppressed] in detachments13 or together [as per the situation], be ever on your guard. Surely, there are those among you who become dormant14 [in such situations]. Then, if some harm befalls you, they say: “God has been gracious to me that I was not present with them.” But if God grants you a favour they say: – and say in a manner as if there never existed any friendship between you and them15 – “Would that I had been with them! I would have achieved great success. [God does not need such people].”16 So let only those come out to fight for the cause of God who are willing to give up this world in return for the next. [For them are glad tidings that] whoever fights for the cause of God, whether he dies or triumphs, on him We shall bestow a rich recompense. (71-74)

وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا (٧٥)

[Believers!] What has come over you that you fight not in the cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children whose cry is: “Our Lord! Rescue us from this town of oppressors,17  and raise for us from You one who will sympathize,18  and raise for us from You one who will help.”19  (75)

الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُواْ أَوْلِيَاء الشَّيْطَانِ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا (٧٦)

[Tell them O Prophet! that] believers, fight in the cause of Allah, and disbelievers fight in the cause of their rebellious people.20  [They are friends of Satan]. So fight you against these friends of Satan and rest assured that very feeble indeed is the plot of Satan. (76)

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا  مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا  مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا (٧٧-٨٠)

Have you not seen those who were told [that the time to wage war has not come as yet; so,] withhold your hands, adhere to the prayer and pay zakāh [they would evade the prayer and the zakāh and show impatience to wage war].21  But when war is made obligatory upon them now their situation is that one group from among them fears people the way God should be feared or even more. They say:22 “Lord! Why have you made this war obligatory upon us? Why did you not give us some more respite?” Tell them: “Trivial are the sources of life, and for those who desist from evil, the Hereafter is much better and [there] they shall not be wronged the slightest. As for death, it shall overtake you wherever you are even though you are in strong and towering fortresses.23 [These people accept your prophethood by their tongue] and if they are blessed with some success, they say: “This is from God.” But if they are inflicted with loss, they say: “It was because of you.” Tell them: “Everything is from God!” [So whatever happens, happens with His permission]. What has come over these people that they are not prepared to understand anything? [This is a reality that] whatever good befalls you is from God’s grace and whatever ill befalls you is from yourself.24 [Their real ailment is that they are hesitant about your prophethood; so don’t care about them.] We have sent you forth as a Messenger for mankind [and for this] God’s evidence is sufficient. [They should know that] he who obeys the Messenger in fact obeyed God. And he who turned away [you are not responsible for him] because We have not sent you to be their keeper.25 (77-80)

وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً  أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا (٨١-٨٢)

They say: “We obey you.”26 But as soon as they leave your presence, a group from them confers to do otherwise.27 God is writing down all these whisperings of theirs. So ignore them and put your trust in God and [know that] enough is God to trust. [Why are they hesitant about your prophethood?] Do they not ponder on the Qur’an? If it had come from someone other than God, they would have found in it many contradictions.28 (81-82)

وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً (٨٣)

[Believers! They are not your well-wishers; so] when they hear any news of peace or danger, they spread it to others;29 whereas if they reported it to the Messenger [of God] and to those among them who have been made in charge of them, then those who had the ability to reach the core of a thing would have understood them.30 [However, they adopted the path of Satan]. But for God’s grace and mercy on you, all but a few of you would have followed Satan. (83)

فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً  مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا وَكَانَ اللّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا (٨٤-٨٥)

Therefore, [leave them and] wage war for the cause of God – you are accountable for none but yourself – and rouse the believers [to war]. It is quite probable that God will shatter the might of those who have disbelieved. God is the mightiest and He will mete out terrible punishment [to such disbelievers]. [Their advice is to evade jihād. Tell them that] he who supports a good shall obtain a share from it and he who supports an evil shall obtain a share from it.31 [This is the verdict of God] and God has power over all things. (84-85)

وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا اللّهُ لا إِلَـهَ إِلاَّ هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثًا (٨٦- ٨٧)

[Go out for war] and if salām [is said by any person],32 you also reply by saying salām in a better way or in the same way [and do not oppress anyone] because God indeed will take account of everything.33 There is no god but God. He shall indeed take you all to the Day of Judgement34 in the advent of which there is no doubt. And who is more truthful than God? (86-87)

فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُوكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً (٨٨-٩٠)

[You very well know those who turned back after embracing faith.] Then what has come over you that you are divided into groups regarding these Hypocrites?35 God has turned them back because of what they did.36 Do you want to guide those whom God [according to His law] has led astray?37 Because he whom God leads astray, you cannot guide. They want you to become disbelievers the way they are themselves so that you and they – all become alike. Thus do not befriend any of them until they come over after migrating in the cause of God. Then, if they desist from this, seize them and put them to death wherever you find them and make none of them your friend or helper.38 An exception to this are those who have joined a nation with whom you have a pact. Similarly, also an exception are those who come over to you such that neither do they have the courage to fight against you nor against their own people. Had God pleased, He would have given them power over you and they would have waged war against you. Therefore, if they keep away from you and do not wage war and offer you peace, God does not permit you to take any action against them. (88-90)

سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا (٩١)

[Besides them] you will see others who want to make peace with you and also with their own people. But whenever they are called to sedition they plunge into it headlong.39 So if they do not keep their distance from you and also not offer you peace and do not withhold their hands, kill them wherever you find them. These are the people against whom We have given you an absolute authority.40 (91)

وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلاَّ خَطَئًا وَمَن قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلاَّ أَن يَصَّدَّقُواْ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةً فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللّهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا  وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا (٩٢-٩٣)

[But caution should not be thrown to the wind because] it is unlawful for a believer to kill a believer except if it happens by accident. And he who kills a believer accidentally must free one Muslim slave41 and pay diyat to the heirs of the victim42 except if they forgive him. Then, if the victim is a Muslim belonging to a people at enmity with you, the freeing of a Muslim slave is enough. But if the victim belongs to an ally, diyat shall also be given to his heirs and a Muslim slave shall also have to be set free. He who does not have a slave, must fast two consecutive months.43 This is from God a way to repent [from this sin]. And God is Wise, All-Knowing.44 However, he who intentionally kills a believer, his punishment is Hell. He shall abide therein forever, and the wrath and the curse of God are upon him. And He has prepared for him a dreadful doom.45  (92-93)

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (٩٤)

Believers! When you go out [to wage this war] for the cause of God investigate [before you take any offensive step] and do not say to those who say salām to you: “You are not Muslims.” You seek the resources of this world so God has for you abundant bounty.46 Before this you too were in this state; then God did a favour to you; so do investigate. God fully knows what you do.  (94)

لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا  دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللّهُ غَفُورًا رَّحِيمًا (٩٥-٩٦)

[Go out to wage this war because] those Muslims who stay at home without any disability are not equal to those who wage war for the cause of God with their wealth and their persons. God has bestowed one degree of superiority on those who wage war with their persons and wealth above those who stay back. [No doubt] God has promised each of them a good reward; but far richer is the recompense of those who wage war over those who sit back; status and forgiveness and mercy from Him. And Allah is Ever-Forgiving, Most-Merciful.47  (95-96)

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا  إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ لاَ يَسْتَطِيعُونَ حِيلَةً وَلاَ يَهْتَدُونَ سَبِيلاً  فَأُوْلَـئِكَ عَسَى اللّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللّهُ عَفُوًّا غَفُورًا  وَمَن يُهَاجِرْ فِي سَبِيلِ اللّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا (٩٧-١٠٠)

[Even at this instance people who are not willing to come out of the cities where they are being persecuted, tell them O Prophet (sws):] people whose souls shall be claimed by the angels in such circumstances that48 [while endangering their faith] they were wronging their souls; they will be asked by them: “What circumstances were you in?” “We were helpless and oppressed in the land,” they will reply. The angels will say: “Was not the land of God spacious enough for you to migrate [to another place]?” It is these people whose abode shall be Hell, and what an evil abode it is.49 As for the men, women and children who are in fact helpless and are neither in a position to devise a plan nor have the means to escape, it is hoped that God will pardon them. Indeed, God pardons and forgives. [These people should come out of their homes and should rest assured that] he who migrates for the cause of God shall find many a refuge in the land and many pssibilities. And he who leaves his dwelling to migrate for God and His prophet and is then overtaken by death shall necessarily be recompensed by God. And God is forgiving and ever-merciful.50  (97-100)

(Translated by Dr Shehzad Saleem)

__________________________

1. The word “trusts” is used for things which are entrusted to a person. Here they refer to the responsibilities and posts created in a collective system. The implication is that the people to whom this kingdom was granted before the Muslims proved to be thieves; however, Muslims must not be like them. Their foremost responsibility is that after acquiring this great gift, they should hand over the trusts of the nation to people on the basis of merit and strive to establish justice in its ultimate form in every walk of life. Imām Amīn Ahsan Islāhī comments on this verse in the following words:

… this is a delineation of the most important aspect of the trust referred to as well as an explanation of the responsibility attached to political authority. The foremost responsibility of those who are blessed with political authority by the Almighty is that they should decide all disputes that arise among their people with justice and fairness. Justice means that there should be no discrimination in the eyes of the law between the various classes of society like the rich and the poor or the upper and the lower class. Justice should not be a commodity that can be bought or sold. Partiality and bias should not creep into it nor should indifference and apathy arise in dispensing it. No power or influence, greed or fear of any kind should affect justice in any manner.

Whoever is blessed with political authority by the Almighty in this world, has been blessed so that he may discharge justice. Therefore, this is his primary responsibility. A just ruler will receive great reward from the Almighty, and an unjust one will be punished grievously [on the Day of Judgement]. Consequently, the verse says that this is an excellent admonition from the Almighty to the believers, who, therefore, must not show slackness in following it. The attributes of the Almighty mentioned at the end of the verse (one who hears and sees all things) caution us that even the most concealed injustice is in His knowledge. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 323)

2. This directive was given to the Muslims when the Qur’ān was being revealed and the Prophet (sws) was present among them. Consequently, they had the opportunity to refer back all their disagreements to him and through him to God whenever they wanted. Obviously, since the authority of Allah and His Prophet (sws) is eternal, therefore in all affairs in which an eternal directive has been given by them, it is now incumbent upon those in authority, whether they are the rulers or members of parliament, to submit to them forever. The orders and directives of these rulers can only be carried out subsequent to obeying Allah and His Prophet (sws), and only if they do not overrule or exceed the limits adjudicated by Allah and His Prophet (sws). Therefore, Muslims cannot enact any law in their country which is contrary to the Qur’ān and Sunnah or without taking into consideration the guidance these sources provide.

It is evident from the context of the verse that the directive of obeying those in authority mentioned in it relates to Muslim rulers only. It does not relate to those who openly commit disbelief, are rebellious to God and His Messenger or forsake the religion of God and practically adopt some other religion for themselves. Such people cannot demand obedience from the Muslims by reciting this verse to them.

3. This is a reference to a prominent leader of the Jews: it is evident from various narratives (Al-Bukhārī, Al-Jāmi‘ al-sahīh nos. 2375, 2867, 2868, 3811; Muslim, Al-Jāmi‘ al-sahīh, no. 1801) that he was Ka‘b ibn Ashraf whom the Almighty punished with death once the truth had been conclusively communicated to him and this punishment was implemented on him at the behest of the Prophet (sws). One can only imagine from this how rebellious he had become.

4 Imām Amīn Ahsan Islāhī has explained this. He writes:

The calamity which is mentioned here befell later in such a manner that when Islam gained power and the political power of the Jews greatly weakened, Muslims were directed to change their attitude of overlooking the faults of the Hypocrites. Thus Muslims changed their attitude and started to call them to account at every step. This change greatly worried the Hypocrites. Neither were the Jews powerful enough to patronize them nor were the Muslims ready to be deceived by them. They had no place to go. The result was that the Hypocrites would come running to the Prophet (sws) and would try to assure him by swearing repeatedly that they did not have any ill-intention behind the relations they till that time had with the Jews nor behind at times accepting their superiority; on the contrary, their desire was that this attitude would be beneficial for the Muslims and the gap which had been created between them and between the malice and animosity of the Jews should not increase. In this manner, they would try to conceal their hypocrisy in the garb of reconciliation and would dub this attitude with the beautiful words of doing a favour and striking harmony; however, the incidents had exposed their pretence totally. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 327)

5. This directive was given because the Prophet (sws) would always be gracious to forgive the greatest of mistakes. The Qur’ān told him that being gracious was not required now. So good and evil should be fully communicated to these Hypocrites and they be warned clearly that they should mend their ways before God finally seizes them.

6. This verse explains the status of a messenger. He is not merely a person who is the fountainhead of attachment and devotion; he is also the fountainhead of obedience. He does not come so that people merely accept him as a prophet and messenger without any further obligation. His status is not that of a mere preacher or counselor. He is a guide whom people must obey. The very purpose of his advent is to follow without any hesitation whatever guidance he gives in all affairs of life. The reason for this is that God does not deal directly with His servants. He guides them through prophets and messengers. No doubt, the real objective is to obey God; but the way to obey Him is to obey His Messenger. Moreover, this obedience is not a ritualistic thing. The Qur’ān requires from a believer to obey him with the spirit of following him and with full sincerity and full reverence and devotion. If a person wants to achieve God’s love, he has to obey and follow him.

7. The condition of seeking forgiveness for people by the messenger mentioned in the verse is explained by Imām Amīn Ahsan Islāhī. He says that it has two aspects:

… firstly, seeking forgiveness for them by the messenger is like interceding for them in this world as a result of which it can be expected that this great sin of theirs will be forgiven; secondly, in the presence of the court of the messenger, their attitude of seeking arbitration from Satan, shows their blatant disrespect to the messenger. For this reason, it was necessary that they seek the pleasure and the invocations of the messenger. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 329)

8. No words are adequate to explain the special affection for the Prophet (sws) found in this oath. Its eloquence can only be estimated by those whom the Almighty has blessed with a flair for appreciating various linguistic styles.

9. The false oath of the Hypocrites is also mentioned in verse sixty two above. Here the Qur’ān, by refuting it with a true oath, has explained the ultimate limit of the status and position of the Messenger: his decision must be accepted by Muslims even in their personal disputes without any hesitation whatsoever and with full satisfaction not to speak of the directive of religion. Imām Amīn Ahsan Islāhī writes:

… the Almighty has sworn by Himself and said that these people cannot be regarded as believers until they accept Prophet Muhammad (sws) as their arbitrator in all disputes which arise among them, and at the same time there comes a mental change in them that they accept his verdict without any hesitation whatsoever and with full willingness of the heart and, without any reservation, consign themselves to him. Obeying a prophet is tantamount to obeying God; hence the obligation imposed on them is not merely to follow him outwardly but from the depths of their hearts too. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 329)

10. Here the wordالصِّدِّيقِينَ  refers to people who are truthful in their knowledge and deeds, and at every instance prove this truthfulness through their words and actions and the word الشُّهَدَاء refers to those who bear witness to the truth even if this means endangering their lives.

11. Sufficient is the knowledge of God regarding who deserves His blessings. He knows His people and is not unaware of them.

12. The Qur’ānic word used is حِذْر which means “to safeguard oneself from some danger and calamity.” From this initial meaning it developed to mean a shield because it is used to protect oneself from enemy attacks. This is its special usage. However, in its general usage, it refers to arms. It is evident from the occasion and context of the discourse that here it is used in this very connotation.

13. ie. in small groups to surprise the enemy in an attack. This form of attack is the same which in current times is referred to by the term “guerilla warfare”.

14. And in this manner evade participating in battle and discourage others as well.

15. These words reveal their inner-selves. Imām Amīn Ahsan Islāhī writes:

… the implication is that if they do participate in any campaign because of their wretchedness, then the minimum requirement of faith and Islamic brotherhood is that they should feel happy on the God-granted success of the Muslims. However, they are not the least happy at this; in fact, just as on the success of any enemy a person feels jealous because he himself could not achieve it, in a similar manner, these people do not regard such a success to be their own success but that of their enemy and feel utterly deprived and frustrated. This is as if they have no relation with Islam and the Muslims. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 335)

16. The implication is that such people are not needed who in the words of Imām Amīn Ahsan Islāhī want to become ghāzīs of a battle in which they do not even shed a few drops of blood and still gain a lot of war booty. See: Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 335.

17. It is evident from this that the foremost as well as the most prominent form of war for the cause of God (qitāl fī sabīlillāh) is to help people who are being tormented because of their religion. By the words “town of the oppressors” of the verse, the reference is to the towns and settlements where many men, women and children had embraced faith but were still in the clutches of guardians and power lords and as such were unable to lead a life according to their religion without becoming a target of their oppression and cruelty.

18. The Qur’ānic words used are: مِن لَّدُنكَ. They express the fact that though apparently there is no ray of hope, nothing is beyond God, Whenever He wants, He can open a way for His servants.

19. Imām Amīn Ahsan Islāhī has explained what is evident from this complete verse. He writes:

The cruel disbelievers had made life so miserable for the Muslims on their native soil that their very homeland became a place of great hardship for them and in spite of the fact that love for the homeland is a natural thing, they had become so repulsed by it that they called it the town of the oppressors and would not even tolerate to be ascribed to it in any way.

Secondly, a homeland remains a homeland for the believers as long as there is peace for their religion and faith in it. If this is not the case, then such a place is not a homeland; it is a place of savage beasts, the dwelling place of snakes and the abode of devils.

Thirdly, such was the hopelessness that prevailed in those times that the oppressed Muslims were not able to see a way out of their hardship They were relying solely on God’s help that He may open up a way for them irrespective of the apparent means and resources. In spite of these circumstances, Muslims stood their ground with resolve and determination. God be praised! What majesty was reflected in their perseverance. Even mountains could not have vanquished it.

If, somewhere, Muslims are oppressed in this manner, then jihād becomes obligatory for all other Muslims who are in a position to wage it. If they do not embark upon helping them, then this would be sheer hypocrisy. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 336)

20. The reference is to the leaders of the disbelievers of Arabia for whom the actual word used is الطَّاغُوتِ.

21. The implication is that after witnessing the helplessness and cruelty faced by people living in the lands of the disbelievers, people would be induced to wage war and they would mention this sentiment of theirs to the Prophet (sws). At these instances, these Hypocrites in order to cast a false impression of their faith and sincerity, would show more keenness and impatience to wage war but they would try to evade what actually needed to be done at that time.

22. The Qur’ānic word used is قَالُواْ. This is not an expression of their tongue; it actually depicts their mental situation. Such usage of this word is common in Arabic .

23. The Qur’ānic words used areبُرُوجٍ مُّشَيَّدَةٍ ْ. The attribute refers to both the height and stability of the noun it qualifies. I have translated it keeping in view this aspect.

24. This ill befalls a person because of God’s permission but befalls because of some mistake or weakness within a person or befalls to bring to surface the good and evil found in his nature.

25. Although this is said while addressing the Prophet (sws), a little deliberation shows that it is directed at the Hypocrites.

26. The Qur’ānic word used is طَاعَةٌ. This is an enunciative (khabar) whose inchoative (mubtadā’) is suppressed. The reason is to emphasize the former.

27. The Qur’ānic words used are ٌبَيَّتَ طَآئِفَةٌ مِّنْهُمْ. The real meaning of بَيَّتَ is “to do something at night”. However, in general usage, it means merely “to do something”. Imām Amīn Ahsan Islāhī writes:

… there are many examples in Arabic in which words get stripped of their original meaning and are confined to a part of that original meaning. Thus  أَضْحََىand بَاتَ in general usage are used without being specified for the day and night. Here the implied meaning is that in the gatherings of the Prophet (sws) they submit to everything told, but once they depart from them, they, in their own gatherings, start to connive against the verses and directives they find against their desires and vested interests. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 346)

28. The implication is that if they had reflected on the Qur’ān, they would never have been doubtful about the prophethood of Muhammad (sws). This is because it is not possible that for years a person should give speeches on a variety of topics in different situations and circumstances and when these speeches are compiled from the beginning to the end they form such a harmonious and congruous discourse that it has no contradiction of views and does not reflect any effects of mood change of the speaker and also does not depict any revision or change of views. Only the Qur’ān has this characteristic and this is clear evidence to its divine origin. Imām Amīn Ahsan Islāhī writes:

… so sound and well-knit is every idea of the Qur’ān, both in its principle and in the corollaries of these principles that even the formulae of Arithmetic and Geometry are not as sound and well-knit. So connected and linked are the beliefs it teaches that if any one of these beliefs is removed, the whole chain and sequence falls apart. The rituals of worship and other directives it gives spring from beliefs just as branches spring from a stem. The deeds and morals it instructs its followers to adopt emanate from the principles in a manner that natural and obvious consequences emanate from something. The system of life which comes into existence as a result of its overall teaching is like that of a lead-cemented wall in which each and every brick is attached to the other in a manner that it cannot be separated from the other except if a gap is created in the whole structure. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 347)

29. Such rumors produce very dangerous results even in general circumstances. It was war time when this verse was revealed; in such circumstances this danger is even more.

30. The Qur’ānic word used is عَلِمَ. It also means to determine the context and background of something. Here it is used in this very meaning.

31. The Qur’ānic words used are: يَشْفَعْ شَفَاعَةً سَيِّئَةً. The wordشَفَعَ  means to join a thing to another. From this basic meaning, this word came to be used to support and second something and to speak in favour of it – whether that thing is good or evil. Thus the Qur’ān has used the same word for both. It has called the first ٌ  شَفَاعَةٌ حَسَنَةً and the second  شَفَاعَةٌ سَيِّئَةٌ.

32. The Qur’ānic words used are: وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ. Imām Amīn Ahsan Islāhī has explained them. He writes:

The real meaning of حَيَّاهُ تَحِيَّةٍ is to pray for someone’s life. The supplicative expression حَيَّاكَ اللهُ originates from them. It means: “May God prolong your life.” Since the word salām and other supplicative words of similar meaning have this connotation or are close to it, they are included in the general meaning of تَحِيَّةٍ. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 356)

33. Since this war campaign was being launched to help the oppressed Muslims who were under the hold and sway of the rejecters, the attacking Muslims were directed to regard their saying salām to be a sign of their Islam; they were to accept this salutation and respond to it in a better manner; their faith could be investigated later. At that time, it was more important that a sincere Muslim should not be killed by them.

34. The Qur’ānic words used are: لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ. Here the preposition إِلَى after لَيَجْمَعَنَّكُمْ shows that a verb like “driving towards” or of similar meaning  is suppressed here.

35. The reason for this was that some among the Muslims had familial and tribal relations with them and thus wanted that a soft attitude be adopted towards them. They reckoned that if these people were not left alone and some relationship was maintained with them, then slowly they would become true Muslims.

36. This means that when they retreated because of the love of this world from the step they had taken towards Islam, God too as a punishment for this sin turned them back into the state they were in before taking a step towards Islam.

37. That is according to His law He leads astray those who deliberately evade the truth.

38. The implication is that after this call to them for migration, migration has become a barometer of their faith and religion. If they are not prepared to migrate, then they shall be dealt in the same way as has been directed about enemies of Islam and Muslims who have rejected the truth in spite of being convinced of it.

39. That is when the arrogant pressurize them, they join them in their mischief.

40. The Qur’ānic word used is سُلْطَانً. It means both “argumentation and reasoning” and “power and authority”. Other instances in which it is used in this second meaning are the twenty second verse of Sūrah Ibrāhīm and the thirty third verse of Sūrah Banī Isrā’īl.

41. This is one of the measures prescribed by Islam for the emancipation of slaves. In current times, slavery has been abolished. So if a person is not able to fast, he, in proportion to the price of a slave can liberate a prisoner(s) by paying off the fine imposed on him or in the same proportion pay off the debt of a Muslim.

42. The Qur’ānic words used are دِيَةٌ مُسَلَّمَةٌ الى اَهْلِهِ. Here دِيَةٌ (diyat) means something which in general custom and usage is called “diyat”. And the words دِيَةٌ مُسَلَّمَةٌ الى اَهْلِه simply mean that the family of the murdered person should be given what the general custom and linguistic usage term as “diyat”. The Qur’ān has not prescribed any specific amount for diyat nor has it directed the Muslims to discriminate in this matter between a man or a woman, a slave or a free man and a Muslim or a non-Muslim. It has directed that diyat be given according to the customs and traditions of the society. The Prophet (sws) decided all the cases of diyat according to the custom of the Arabian society during their own times. The quantities of diyat which have been mentioned in our books of H~adīth and fiqh are in accordance with this custom, which itself has its roots in the social conditions and cultural traditions of the Arabs. However, since then, the wheel of time has revolved through fourteen more centuries and the tide of time has sped past innumerable crests and lows. Social conditions and cultural traditions have undergone a drastic change. In present times, it is not possible to pay diyat in the form of camels nor is it a very wise step to fix the amount of diyat on this basis. The nature of عَاقِلَة (community/tribe) has completely changed and various forms of unintentional murder have come into existence which could never have been imagined before. We know that the guidance provided by the Qur’ān is for all times and for every society. Hence, in this regard, it has directed us to follow the مَعْرُوْف (ma‘rūf: custom) which may change with time. By this Qur’ānic directive, every society is to obey its customs, and since in our own society no law about diyat exists, those at the helm of our state can either continue with the above mentioned Arab custom or re-legislate in this regard; whatever they do, if the society accepts the legislation, it will assume the status of our ma‘rūf. Also, it is obvious that those in authority in any society can revise and re-structure the laws which are based on the ma‘rūf, keeping in view the collective good of the masses.

43. The law of unintentional murder stated in this verse is based on the following three clauses:

Firstly, if the murdered person is a Muslim citizen of a Muslim State or if he is not a Muslim but belongs to a nation with which a treaty has been concluded, it is necessary for the murderer who has not been forgiven to pay diyat to atone for his sin and repent before the Almighty and free a Muslim slave as well.

Secondly, if the murdered person is a Muslim and belongs to an enemy country, the murderer is not required to pay diyat; in this case, it is enough that he only free a Muslim slave.

Thirdly, in both these cases, if the criminal does not have a slave, he should consecutively fast for two months.

These are the directives as far as unintentional murder is concerned. But it is obvious that the directive of unintentionally injuring someone should also be no different. Hence, in this case also diyat shall have to be paid and fasts shall have to be observed considering the amount of diyat to be paid. For example, if the diyat of a certain type of wound is fixed at one-third of the diyat of murder, twenty fasts as atonement shall also be observed.

44. This part of the verse requires special deliberation. Imām Amīn Ahsan Islāhī has explained it. He writes:

… when the object is mentioned in this manner without a mention of the verb, the purpose is to lay special stress and emphasis on it. Here the directive of liberating a slave together with diyat and in the absence of a slave fasting for two consecutive months is stated. Now after this statement, it is emphasized that this laid out procedure is the repentance prescribed by the All-Knowing and Wise God. So neither should anyone consider it to be a burden nor disobey it. Killing a believer even though by mistake is a great sin. Paying diyat is not enough to expiate the sin; a slave shall additionally have to be liberated and if a person is not able to do so, then he must fast for two consecutive months so that the heart is washed of every stain of this sin. In other words, an expression of repentance merely by the tongue is not enough in this grave matter; certain deeds that corroborate this verbal repentance are also required. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 362)

45. The punishment of intentionally murdering someone mentioned here is precisely the same as the one stated in the Qur’ān for the most nefarious rejecters of the truth. Imām Amīn Ahsan Islāhī writes:

… in order to understand the reason for the severity of this punishment, it should be kept in consideration that the greatest right a Muslim has over another Muslim is sanctity of his life. If a Muslim takes the life of another Muslim, then this would mean that he has violated the greatest human right imposed on him which cannot even be atoned for. This is because the person whose right he has violated is no longer in this world and to expiate a violated human right it is essential to make up for the loss inflicted. Then, another aspect is also very important in this regard: this is the case of killing a Muslim who because of being trapped in a dār al-kufr or a dār al-harb was divested of the protection of the sharī‘ah which a Muslim living in a dār al-islām has. If he had any hope for his religion and for himself, it was from the Muslims. If a Muslim now kills him and that too intentionally and at a place where he does not enjoy the protection of Islamic law, then obviously no one can be regarded to be more oppressed than such a slain person and no one can be regarded to be more oppressive than the slayer. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 361)

46. The implication is that Muslims should not reject the faith of a person while showing greed for war booty. They have not waged this war to gain victory and war booty; their purpose is to help oppressed Muslims from the clasp of a cruel enemy. God has abundant booty for them which they will soon acquire; however, they must not take a step which endangers the life of a Muslim.

47. Here once again Muslims are urged to wage jihād for the cause of the oppressed among them; however, since this was not the case of a general appeal by the state for every one to participate in it, it was clarified that participating in it was a matter of reward; if true Muslims were not able to participate in it because of some legitimate excuse, then they would indeed be deprived of the great reward of jihād but for them too God has promised good. They were not like the Hypocrites who wanted  to evade jihād. Thus they will be rewarded for their sincerity and good deeds.

48. The Qur’ānic words used are: إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ. The word الْمَلآئِكَةُ occurs in the plural. The purpose is to allude to the genre. In the Arabic language, at times, the plural is used in this manner as well.

49. This warning has been sounded because in spite of God’s appeal to them to migrate, these people because of their personal interests were trying to find excuses to evade it, and in this manner were inflicted with a type of hypocrisy. Thus for this very reason they have been called Hypocrites earlier.

50. It is evident from these verses that if it becomes difficult for a believer to worship the Almighty, he is persecuted for his religious beliefs and a stage comes when it becomes impossible for him to live as a declared Muslim, then his faith requires him to shift to another place where he can openly practice his faith.