كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
<p>Explanation in brief:</p><p>Verse 216 establishes the obligatory nature of Jihad even though it may be burdensome for some temperaments. In this case, the truth is that it is Allah Almighty who knows the reality of everything while man does not possess the full range of that knowledge. Therefore, one should not decide on things being good or bad as prompted by personal desires, rather, one must say yes to the command of Allah and follow it consistently as the most expedient course of action.</p><p>Verse 217 begins with a question which was asked by some disbelievers from the tribe of Quraysh. It has been reported that some Companions ؓ of the Holy Prophet ﷺ were by chance confronted by disbelievers while on a journey. During the engagement, one disbeliever got killed at their hands. The day this happened was the first of the month of Rajab which, according to the calculation of the Companions ؓ ، was the 30th of the Jumada al-Ukhirah جماد الآخرہ . It may be noted that Rajab is one of the 'sacred' months. So, the disbelievers taunted Muslims by saying that they did not even honour the sanctity of the 'sacred' month. The Muslims were worried and asked the Holy Prophet ﷺ about it. According to some narrations, as stated above, some disbelievers themselves came to the Holy Prophet ﷺ and raised the question as a matter of objection.</p><p>The answer given is that 'fighting in a sacred month, is something grave' (but, Muslims did not do so intentionally, instead, this came to pass inadvertently because of a misunderstanding about the date). Moreover, what the disbelievers have committed is graver than this, because the disbelief, the placing of idols in the Holy Mosque and the expelling of Muslims from there is a greater evil than killing a disbeliever in a state of war.</p><p>Injunctions and related considerations</p><p>1. The injunction declaring Jihad as obligatory appears in the first of the three verses under comment in the words: كُتِبَ عَلَيْكُمُ الْقِتَالُ "Fighting is enjoined upon you..." which means that 'Jihad. has been made obligatory on you'. These words apparently seem to say that Jihad is obligatory on every Muslim in every condition. Some other verses of the Qur'an and the sayings of the Holy Prophet ﷺ ، however, have clarified that this obligation is not absolute, that is, every Muslim is not charged to perform it as Fard ` Ayn فرضِ عین ، (absolute and mandatory obligation on every Muslim) instead, it is Fard ` ala al-Kifayah فرض علی الکفایہ whereby, should a group of Muslims come forward to discharge this obligation, other Muslims would be considered absolved from it. However, should there remain just no group ready to discharge the obligation of Jihad at any time or in any country, the result will be that all Muslims will fall into the sin of abandoning an obligation. The saying of the Holy Prophet ﷺ in the hadith: الجھاد ماض الی یوم القیامہ means that it is necessary that there be, right upto the Day of Doom, a group of Muslims which keeps discharging the obligation of Jihad. Another verse of the Holy Qur'an says:</p><p>فَضَّلَ اللَّـهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَ‌جَةً</p><p>And Allah has given precedence to mujahidin, who carry out jihad with their properties and lives, over those who sit away, and Allah has promised good for both. (4:95)</p><p>Here, the promise of good has been extended to those also who may not be able to take part in Jihad because of some compulsive excuse or because of engagement in some other religious service. It is obvious that the promise of good would have never been made for those who are absent from Jihad, in the event that it were an absolute obligation on every individual Muslim. Similarly, this is what appears in another</p><p>فَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ</p><p>Why could a small group from every large community of yours not come forward so that they pursue understanding in religion? (9:122)</p><p>Here, the Holy Qur'an itself suggests a division of work whereby some Muslims carry out Jihad and some keep serving the cause of religious education. This can be done only when Jihad is Fard ` alit al-Kifayah فرض علی الکفایہ and not Fard ` Ayn فرضِ عین .</p><p>In a hadith appearing in al-Bukhari and Muslim, it is said that a person sought the permission of the Holy Prophet ﷺ to take part in Jihad. He asked him: 'Are your parents alive?' He said, 'Yes, they are alive.' He said: 'Then, go. Serve your parents and earn the reward of Jihad'. Incidentally, this also tells that Jihad is a Fard ` ala al Kifayah فرض علی الکفایہ . When a group from among the Muslims is staunchly discharging the obligation of Jihad, remaining Muslims can engage themselves in other services and duties. But, should there come a time when the 'Imam' or the leader of Muslims gives a general call under the compulsion of need and invites all Muslims to take part in Jihad, then, Jihad becomes an absolute obligation on everybody. In Surah al-Taubah, the Holy Qur'an says:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُ‌وا فِي سَبِيلِ اللَّـهِ اثَّاقَلْتُمْ</p><p>O those who believe, what has happened to you that, when you are asked to come out in the way of Allah, you become heavy? (9:38)</p><p>This verse carries the injunction relating to the general call of Jihad mentioned above. In the same way, should it be that disbelievers, God forbid, invade an Islamic country and the group engaged in defence is not fully capable of it, being weak or insufficient in number, then, at that time as well, this obligation becomes 'contagious', passing on from that first group to all Muslims close by, as an equally effective obligation. And in case, they too are weak or incapable, the obligation will pass on to Muslims close to them. This situation may reach a point when Jihad becomes an absolute obligation on each and every individual Muslim all over the world. It is in view of these verses from the Holy Qur'an that the majority of Muslim jurists and scholars of hadith have set up the rule that Jihad is Fard ala al-Kifdyah فرض علی الکفایہ under normal conditions.</p><p>2.	Therefore, as far as Jihad remains a Fard Kifayah, it is not permissible for the off-spring to go for Jihad without the permission of their parents.</p><p>3.	It is not correct for one who has a debt to pay to take part in this Fard Kifayah فرض علی الکفایہ until such time that he clears his debt off. But, should there come a time when, either due to a general call for Jihad or an aggressive encirclement of Muslims by the disbelievers, Jihad becomes Fard ` Ayn فرضِ عین ، an absolute obligation on all, then, no condition such as that of the permission of parents or of the husband or of the creditor remains operative. Towards the end of this verse, it is as a mode of persuasion that Jihad has been identified as something which may, temperamentally, appear 'hard' but one must remember that human intelligence and effort fails so many times when it comes to the outcome. It is not at all surprising that the most intelligent person around may take the beneficial to be harmful and vice versa. If everyone was to look back into the events of his or her life, it will be noticed right there that there was something they were going after as beneficial turned out ultimately to be very harmful, or there was something they were avoiding as harmful which later on proved to be very beneficial. This scenario of human reasoning and planning failing time and again is a matter of repeated experience, therefore, it was said that fighting in the way of Allah may obviously appear to be a loss of life and property, yet the time will come when realities will be unveiled and we shall find out that this loss was no loss, instead, it was the ultimate in gain, and a source of eternal peace.</p>
Explanation in brief:Verse 216 establishes the obligatory nature of Jihad even though it may be burdensome for some temperaments. In this case, the truth is that it is Allah Almighty who knows the reality of everything while man does not possess the full range of that knowledge. Therefore, one should not decide on things being good or bad as prompted by personal desires, rather, one must say yes to the command of Allah and follow it consistently as the most expedient course of action.Verse 217 begins with a question which was asked by some disbelievers from the tribe of Quraysh. It has been reported that some Companions ؓ of the Holy Prophet ﷺ were by chance confronted by disbelievers while on a journey. During the engagement, one disbeliever got killed at their hands. The day this happened was the first of the month of Rajab which, according to the calculation of the Companions ؓ ، was the 30th of the Jumada al-Ukhirah جماد الآخرہ . It may be noted that Rajab is one of the 'sacred' months. So, the disbelievers taunted Muslims by saying that they did not even honour the sanctity of the 'sacred' month. The Muslims were worried and asked the Holy Prophet ﷺ about it. According to some narrations, as stated above, some disbelievers themselves came to the Holy Prophet ﷺ and raised the question as a matter of objection.The answer given is that 'fighting in a sacred month, is something grave' (but, Muslims did not do so intentionally, instead, this came to pass inadvertently because of a misunderstanding about the date). Moreover, what the disbelievers have committed is graver than this, because the disbelief, the placing of idols in the Holy Mosque and the expelling of Muslims from there is a greater evil than killing a disbeliever in a state of war.Injunctions and related considerations1. The injunction declaring Jihad as obligatory appears in the first of the three verses under comment in the words: كُتِبَ عَلَيْكُمُ الْقِتَالُ "Fighting is enjoined upon you..." which means that 'Jihad. has been made obligatory on you'. These words apparently seem to say that Jihad is obligatory on every Muslim in every condition. Some other verses of the Qur'an and the sayings of the Holy Prophet ﷺ ، however, have clarified that this obligation is not absolute, that is, every Muslim is not charged to perform it as Fard ` Ayn فرضِ عین ، (absolute and mandatory obligation on every Muslim) instead, it is Fard ` ala al-Kifayah فرض علی الکفایہ whereby, should a group of Muslims come forward to discharge this obligation, other Muslims would be considered absolved from it. However, should there remain just no group ready to discharge the obligation of Jihad at any time or in any country, the result will be that all Muslims will fall into the sin of abandoning an obligation. The saying of the Holy Prophet ﷺ in the hadith: الجھاد ماض الی یوم القیامہ means that it is necessary that there be, right upto the Day of Doom, a group of Muslims which keeps discharging the obligation of Jihad. Another verse of the Holy Qur'an says:فَضَّلَ اللَّـهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَ‌جَةًAnd Allah has given precedence to mujahidin, who carry out jihad with their properties and lives, over those who sit away, and Allah has promised good for both. (4:95)Here, the promise of good has been extended to those also who may not be able to take part in Jihad because of some compulsive excuse or because of engagement in some other religious service. It is obvious that the promise of good would have never been made for those who are absent from Jihad, in the event that it were an absolute obligation on every individual Muslim. Similarly, this is what appears in anotherفَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِWhy could a small group from every large community of yours not come forward so that they pursue understanding in religion? (9:122)Here, the Holy Qur'an itself suggests a division of work whereby some Muslims carry out Jihad and some keep serving the cause of religious education. This can be done only when Jihad is Fard ` alit al-Kifayah فرض علی الکفایہ and not Fard ` Ayn فرضِ عین .In a hadith appearing in al-Bukhari and Muslim, it is said that a person sought the permission of the Holy Prophet ﷺ to take part in Jihad. He asked him: 'Are your parents alive?' He said, 'Yes, they are alive.' He said: 'Then, go. Serve your parents and earn the reward of Jihad'. Incidentally, this also tells that Jihad is a Fard ` ala al Kifayah فرض علی الکفایہ . When a group from among the Muslims is staunchly discharging the obligation of Jihad, remaining Muslims can engage themselves in other services and duties. But, should there come a time when the 'Imam' or the leader of Muslims gives a general call under the compulsion of need and invites all Muslims to take part in Jihad, then, Jihad becomes an absolute obligation on everybody. In Surah al-Taubah, the Holy Qur'an says:يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُ‌وا فِي سَبِيلِ اللَّـهِ اثَّاقَلْتُمْO those who believe, what has happened to you that, when you are asked to come out in the way of Allah, you become heavy? (9:38)This verse carries the injunction relating to the general call of Jihad mentioned above. In the same way, should it be that disbelievers, God forbid, invade an Islamic country and the group engaged in defence is not fully capable of it, being weak or insufficient in number, then, at that time as well, this obligation becomes 'contagious', passing on from that first group to all Muslims close by, as an equally effective obligation. And in case, they too are weak or incapable, the obligation will pass on to Muslims close to them. This situation may reach a point when Jihad becomes an absolute obligation on each and every individual Muslim all over the world. It is in view of these verses from the Holy Qur'an that the majority of Muslim jurists and scholars of hadith have set up the rule that Jihad is Fard ala al-Kifdyah فرض علی الکفایہ under normal conditions.2.	Therefore, as far as Jihad remains a Fard Kifayah, it is not permissible for the off-spring to go for Jihad without the permission of their parents.3.	It is not correct for one who has a debt to pay to take part in this Fard Kifayah فرض علی الکفایہ until such time that he clears his debt off. But, should there come a time when, either due to a general call for Jihad or an aggressive encirclement of Muslims by the disbelievers, Jihad becomes Fard ` Ayn فرضِ عین ، an absolute obligation on all, then, no condition such as that of the permission of parents or of the husband or of the creditor remains operative. Towards the end of this verse, it is as a mode of persuasion that Jihad has been identified as something which may, temperamentally, appear 'hard' but one must remember that human intelligence and effort fails so many times when it comes to the outcome. It is not at all surprising that the most intelligent person around may take the beneficial to be harmful and vice versa. If everyone was to look back into the events of his or her life, it will be noticed right there that there was something they were going after as beneficial turned out ultimately to be very harmful, or there was something they were avoiding as harmful which later on proved to be very beneficial. This scenario of human reasoning and planning failing time and again is a matter of repeated experience, therefore, it was said that fighting in the way of Allah may obviously appear to be a loss of life and property, yet the time will come when realities will be unveiled and we shall find out that this loss was no loss, instead, it was the ultimate in gain, and a source of eternal peace.