Tafsir of Al-Baqarah 2:190

Surah Al-Baqarah (The Cow): Verse 190

And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors.

The First Issue: The preceding verse commanded uprightness in the path of knowing Allah (God) through piety (taqwā), stating: "And it is not righteousness that you enter houses from their rears, but righteousness is [that of] the one who fears Allah. And enter houses from their doors." (2:189). Piety here refers to avoiding prohibitions and performing obligations. Thus, uprightness is knowledge, and piety is action; all religious obligations fall under these two categories. Following this, this verse commands the most severe form of piety, which is the hardest on the soul: fighting the enemies of Allah, saying: "And fight in the way of Allah..."

The Second Issue: Reasons for Revelation (Asbāb al-Nuzūl) There are two opinions:

1. Opinion 1: Al-Rabi' and Ibn Zayd said this was the first verse revealed concerning fighting. When it was revealed, the Prophet (peace and blessings be upon him) would fight those who fought him and refrain from fighting those who left him alone. This continued until the verse: "Then, when the sacred months have passed, slay the polytheists wherever you find them..." (9:5) was revealed.
2. Opinion 2: The Prophet (PBUH) and his companions set out intending to perform Hajj (pilgrimage) and stopped at Al-Hudaybiyyah, a place rich in trees and water. The polytheists prevented them from entering the Sacred House (Ka'bah). The Prophet stayed for a month unable to enter, until they made a peace treaty: the Muslims would return that year and come back the following year, and the polytheists would allow them to stay in Mecca for three days to perform Tawaf (circumambulation), sacrifice their offerings, and do what they wished. The Prophet agreed to this treaty. Upon returning to Medina, he prepared for the next year. His companions feared that Quraysh might not uphold the promise and would prevent them from entering the Sacred Mosque, or even fight them. They were reluctant to fight them during the sacred month or within the sacred precinct. Therefore, Allah revealed these verses, clarifying the manner of fighting if it became necessary: "And fight in the way of Allah..."

The Third Issue: Meaning of "In the Way of Allah" This means fighting in obedience to Him and seeking His pleasure. Abu Musa narrated that the Prophet (PBUH) was asked about one who fights in the way of Allah, and he replied: "He is one who fights so that the Word of Allah may be supreme, and he does not fight for ostentation (riyā’) or reputation (sum'ah)."

The Fourth Issue: Interpretation of "Those Who Fight You" There are differing views on whom this phrase refers to:

1. View 1 (Ibn Abbas): It means fight those who are actively fighting you, either defensively (preventing you from Hajj) or offensively. This aligns with the narration regarding the reason for revelation.
2. View 2: Fight everyone capable and qualified for combat.
3. View 3: Fight everyone capable and qualified for combat, except those who incline toward peace. This is supported by the verse: "But if they incline to peace, then incline to it [also]..." (8:61).

The First View is closer to the apparent meaning (al-ẓāhir), because the phrase "those who fight you" implies they are the active doers of fighting. As for one who is merely prepared or qualified for fighting before initiating it, they are not described as a fighter except metaphorically.

The Fifth Issue: Abrogation (Naskh) Some scholars argue this verse is abrogated.

• Argument for Abrogation: This verse indicates that Allah obligated fighting only those who fight, and forbade fighting those who do not fight, evidenced by the structure: "And fight in the way of Allah those who fight you," followed by, "and do not transgress." This implies a limit: do not fight those who do not fight you. However, Allah later said: "And slay them wherever you find them..." (2:191), which implies fighting those who did not fight first. This proves the current verse is abrogated.
• Rebuttal: We concede that this verse commands fighting those who fight us. However, the claim that it forbids fighting those who do not fight us is not necessarily true. Furthermore, the phrase "and do not transgress" can have other meanings besides what was mentioned, such as:
  • Do not initiate fighting within the Sacred Precinct (Haram).
  • Do not transgress by fighting those with whom you have a treaty, or by using deceit, surprise attacks without prior invitation, or by killing women, children, or the very old.
  • Under any of these interpretations, the verse is not abrogated.

• Further Inquiry: Even if there is no abrogation, why did Allah first command fighting only those who fight, and then later permit fighting them whether they fight or not?
• Answer: In the beginning, the Muslims were few, so gentleness, leniency, and courtesy were appropriate. When Islam grew strong, the numbers increased, and those who persisted in polytheism remained so despite repeated miracles, despair set in regarding their conversion. Consequently, Allah commanded fighting them absolutely.

The Sixth Issue: The Mu'tazila Argument The Mu'tazila used the phrase "Indeed, Allah does not love transgressors" as proof. They argued that if transgression were willed and created by Allah, this statement would be invalid. The response to this has already been provided (in previous discussions, likely concerning divine will and human action).

And slay them wherever you find them and expel them from wherever they have expelled you, for Al-Fitnah (persecution/polytheism) is worse than slaughter. And do not fight them at Al-Masjid Al-Haram until they fight you there. But if they fight you, then slay them. Such is the recompense of the disbelievers.

But if they cease, then indeed, Allah is Forgiving and Merciful.