Al-Baqarah: (193) And fight them until there is no fitnah...

Issues Discussed Here:

The opponents claim that this verse abrogates the verse:

{And do not fight them near the Sacred Mosque until they fight you there} (Al-Baqarah: 191).

The correct view is that this is not the case. The initial fighting near the Sacred Mosque negates its sanctity (i.e., the sanctity is lifted by their aggression). At most, this description [of fighting] is general.

However, the position of Imam Al-Shafi'i (may Allah be pleased with him)—which is the correct view—is that a general ruling, whether it precedes or follows a specific exception (mukhassis), becomes specified by that exception. (And Allah knows best.)

There are several interpretations for the intended meaning of fitnah in this context:

First View: It refers to polytheism (Shirk) and disbelief (Kufr). They argue that their fitnah consisted of physically striking and harming the companions of the Prophet (peace and blessings be upon him) in Mecca, leading them to emigrate to Abyssinia. They persisted in this harm until the Muslims migrated to Medina. Their goal in inciting this fitnah was to make them abandon their religion and revert to disbelief. Therefore, Allah revealed this verse, meaning: Fight them until you prevail over them so that they do not cause you to fall into fitnah (i.e., revert to disbelief).

Second View (Abu Muslim): The meaning of fitnah here is aggression/crime (al-jirm). He states that Allah commanded fighting them until the fighting they initiate ceases—fighting that, if started by them, constitutes a fitnah (trial/harm) for the believers due to the types of harm they fear.

Objection: How can it be said, {And fight them until there is no fitnah} when we know that fighting them does not necessarily eliminate disbelief? This does not mean Allah's report is untrue.

Response (Twofold):

1. It is based on the most common outcome (al-aghlab): Usually, fighting them results in the removal of disbelief and polytheism. Whoever is killed, their disbelief is removed. Whoever is not killed fears remaining steadfast in disbelief. Since this is the most common outcome, it is permissible to state it this way.
2. The intention (qasd) is the removal of disbelief: The command means: Fight them with the intention from you to eliminate disbelief. This is because it is obligatory upon the fighter against the disbelievers that their intention be this. Therefore, if one suspects that the one being fought will abandon disbelief without fighting, it becomes obligatory to refrain from fighting.

Regarding the phrase: {and the religion is for Allah}

This phrase indicates that fitnah should be interpreted as polytheism (Shirk). There is no intermediary between polytheism and the religion belonging entirely to Allah. The meaning is that Allah alone should be worshipped and obeyed, not anything else that is worshipped or obeyed besides Him.

The implication is as if Allah said: Fight them until disbelief is removed and Islam is established; until that which leads to punishment is removed and that which leads to reward is attained. This is similar to His saying: {Fight them, or they will submit} (Al-Fath: 16). This clarifies that Allah only commanded fighting for this very purpose.

Regarding the phrase: {But if they cease}

This means: If they cease the matter for which fighting them became obligatory—which is either their disbelief or their fighting—then fighting them is no longer permissible. This is like His saying: {Say to those who have disbelieved, if they cease, what has previously passed will be forgiven for them} (Al-Anfal: 38).

Regarding the phrase: {then there is no hostility except against the wrongdoers}

There are two interpretations:

1. If they cease (their aggression/disbelief), then there is no hostility, meaning no killing, except against those who do not cease their disbelief. They are wrongdoers (dhalimun) by persisting in their disbelief, as Allah says: {Indeed, associating partners with Allah is a great wrong} (Luqman: 13).

Objection: Why is that killing called ‘udwan (aggression/transgression) when it is inherently right and correct?

Response: Because that killing is a retribution for aggression. Thus, it is correct to apply the name ‘udwan to it, like His saying: {And the recompense of a bad deed is its like} (Ash-Shura: 40), and His saying: {So whoever transgresses against you, then transgress against him like what he has transgressed against you} (Luqman: 13).

2. If you attack them after they have ceased polytheism and fighting, you become the wrongdoers, and thus Allah will unleash someone upon you who will aggress against you.