Al-Baqarah: (216) Fighting has been prescribed for you...

Issues Discussed:

It is noted that the Prophet (PBUH) was initially forbidden from fighting while in Mecca. Upon emigration (Hijra), he was permitted to fight those who fought him among the polytheists. Later, fighting all polytheists was ordained, and then Jihad became obligatory.

Scholars differed regarding this verse:

1. View 1 (Obligation on All): Some scholars hold that this verse implies fighting is obligatory upon everyone. Al-Makhul swore by the Kaaba that Ghazw (raiding/fighting) is obligatory.
   • Argument: The term {كُتِبَ} (prescribed) implies obligation, as does {عَلَيْكُمْ} (upon you). The address using the second-person plural ({عَلَيْكُمْ}) does not restrict the obligation only to those present at the time, just as in the verses: {كُتِبَ عَلَيْكُمُ الْقِصَاصُ} (Prescribed for you is retaliation) and {كُتِبَ عَلَيْكُمُ الصِّيَامُ} (Prescribed for you is fasting).
   • Further Point (Individual vs. Collective Obligation): This view suggests it is an individual obligation (فرض عين) because {عَلَيْكُمْ} addresses every single one of you, similar to the verses on retaliation and fasting.

2. View 2 (Obligation only for the Companions at that Time): Scholars like Ibn 'Umar and 'Ata held that this obligation was specific only to the Companions present at that time.
   • Argument: The term {كُتِبَ} implies obligation, but it is satisfied by one instance of action. The term {عَلَيْكُمْ} specifies the address to those present then.
   • Rebuttal to View 1: We argue that the obligation in the verses on retaliation and fasting applies to subsequent generations due to a separate indication: consensus (الإجماع). This separate indication is absent here, so the verse must remain in its original, specific meaning.
   • Supporting Evidence for View 2: The verse {وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى} (And to all, Allah has promised the best) suggests that those who refrained from fighting (the sitters-by) were not neglecting an individual duty, otherwise, they would not be promised the best outcome.
   • Counter-Rebuttal: One might argue the obligation was established and then abrogated (Naskh). However, imposing abrogation without evidence is impermissible.
   • Further Supporting Evidence for View 2: The verse {وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً} (It was not for the believers to go forth all together) supports this view, and abrogating the initial ruling without evidence is impermissible.

Conclusion based on current consensus: The consensus today is that Jihad is a collective obligation (فرض كفاية), unless the polytheists invade the lands of the Muslims, in which case it becomes an individual obligation (فرض عين) upon everyone.

There is an apparent difficulty here: the address is to the believers (as a disbeliever is not commanded to fight a disbeliever). How can Allah describe a divine command as hateful (كره) to the believer, implying dissatisfaction with Allah's ruling, which is impermissible?

Two Answers:

1. Hateful means difficult/burdensome: The term {كُرْهٌ} refers to something that is hard on the soul. Even if the obligated person knows the command is for their ultimate good, it remains heavy and difficult because obligation inherently involves imposing something that requires effort and hardship. Since the greatest natural inclination is toward preserving life, fighting is the hardest thing for the soul.
2. Hateful refers to their prior feeling: It means they hated fighting before it was prescribed due to fear and the overwhelming number of enemies. Allah clarifies that what they disliked (fighting) is better for them than abandoning it, lest they dislike it after it has been ordained.

The pronunciation with a dammah on the Kaf (كُرْهٌ) indicates the noun of the verbal noun (masdar), meaning "hatred/aversion," supported by the following verse: {وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ} (And perhaps you hate a thing and it is good for you).

Two interpretations for using the noun form:

1. Hyperbole (Mubalagha): Using the noun instead of the adjective for emphasis, like the poetess Al-Khansa' said: "It is only approach and withdrawal." Meaning, it is inherently an aversion due to the intensity of their dislike for it.
2. Noun used as Passive Participle: Meaning "hated by you" (مكروه لكم), similar to using an active participle to mean passive (e.g., al-khabar meaning al-makhbur).

Variant Reading: Al-Sulami read it with a fathah (كَرْهٌ), which is a linguistic variant, like ḍuʿf and ḍaʿf.

Metaphorical Meaning: It can metaphorically mean being forced (إكراه) due to the extreme aversion and difficulty they felt toward it. This is supported by the verse: {حَمَلَتْهُ أُمُّهُ كُرْهًا وَوُضِعَتْهُ كُرْهًا} (His mother carried him with hardship and gave birth to him with hardship).

Some scholars state: {كُرْهٌ} (with dammah) is what you dislike but are not forced into; if you are forced, it is {كَرْهٌ} (with fathah).

Issue 1: The Verb {عَسَى} ('Asa - Perhaps/May)

{عَسَى} is a verb whose imperfect form exists, and its past form is used (e.g., ʿasaytumā). The noun following it is raised (nominative) just as it is after a verb (e.g., ʿasā Zaydun), similar to qāma Zaydun.

Meaning: It means "nearness" or "probability." Allah says: {قُلْ عَسَى أَن يَكُونَ قَرِيبًا} (Say: Perhaps it is near). Thus, ʿasā Zaydun an yaqūma means ʿasā qiyāmu Zayd (The standing up of Zayd is near).

Issue 2: The Meaning of the Verse

This verse means that something may be difficult for you in the present but is the cause of great future benefits, and vice versa.

• Analogy: Drinking bitter medicine is good now because health is expected later. Enduring hardship during travel is good for expected profit. Enduring hardship in seeking knowledge is good for achieving great happiness in this world and the Hereafter.
• Application to Jihad:
  • Immediate Harm of Abandoning Jihad: While abandoning fighting preserves life and wealth now, it leads to severe harm: the enemy, sensing your inclination toward ease, will invade your lands, leading to the slaughter of your people and the seizure of wealth. Or, you will be forced to fight without preparation, which is like refusing early treatment for a disease due to the bitterness of the medicine, only to be forced later to endure much greater hardship. In summary, fighting leads to security, which is better than temporary ease.
  • Other Benefits of Fighting: Obtaining spoils of war (Ghanīmah) and the great joy of overcoming enemies.
  • Religious Benefits:
    1. The immense reward for the Mujahid if he fights seeking closeness to Allah with sincerity.
    2. Fear that the enemy might overpower the Muslims, causing them to abandon their faith (apostasy).
    3. If the enemy sees the Muslims' seriousness in their religion and their willingness to sacrifice life and wealth, they might be inclined toward Islam. If they convert through you, you earn great reward.
    4. One who fights seeking Allah's pleasure endures the pain of death for the sake of Allah's pleasure. Unless a person is certain of Allah's grace and mercy—that the reward of the good-doers will not be lost—and that worldly pleasures are futile, he would not accept death. When this certainty is achieved, the person leaves the world loving Allah and hating the world, which is one of the greatest human felicities.

Conclusion: Although the nature recoils from fighting Allah's enemies, fighting brings immense good. When two matters conflict, the one with the greater benefit prevails. This is the meaning of the verse.

Issue 3: The Meaning of {الشَّرِّ} (Evil/Bad)

{الشَّرُّ} means badness or harm. Its root relates to spreading something out; one says sharartu al-lahm (I spread out the meat) to dry. Hence, {لِلنَّاسِ الشَّرُّ} (evil for people) means the spreading out of harmful things.

Issue 4: The Certainty Implied by {عَسَى}

{عَسَى} suggests doubt, similar to {لَعَلَّ} (perhaps). However, when used by Allah, it signifies certainty. Some scholars say it is a word of encouragement, indicating doubt for the listener but not for the speaker (Allah). If we take this view, no interpretation (Taw'il) is needed.

If we equate it with {لَعَلَّ}, the interpretation follows the same lines discussed for {لَعَلَّكُمْ تَتَّقُونَ} (that you may become righteous). Al-Khalil said that {عَسَى} from Allah is obligatory in the Quran, citing: {فَعَسَى اللَّهُ أَن يَأْتِيَ بِالْفَتْحِ} (So it is hoped that Allah will bring the conquest), which occurred. And {وَعَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا} (And perhaps Allah will bring them all to me), which also happened.

The purpose here is a great encouragement toward Jihad. When a person believes in the limitation of his own knowledge and the perfection of Allah's knowledge, and knows that Allah only commands what is best and most beneficial for him, he becomes certain that he must obey Allah's command, whether his nature dislikes it or not.

It is as if Allah is saying: "O servant, My knowledge is more complete than yours, so occupy yourself with obedience to Me and do not heed the demands of your nature." In this context, this verse functions like Allah's response to the angels: {إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ} (Indeed, I know that which you do not know).

(The translation stops here, as the excerpt ends before the detailed exegesis of this verse begins.)