Chapter 2: Surat Al-Baqarah (The Cow), verse 189-193
Translation:
They question you about the phases of the moon. Say: 'They are seasons fixed for mankind and for the pilgrimage.' Righteousness does not consist in entering your dwellings from the back. The righteous man is he that fears god. Enter your dwellings by their doors and fear God, so that you may prosper. Fight for the sake of God those that fight against you, but do not attack them first. God does not love aggressors. Slay them wherever you find them. Drive them out of the places from which they drove you. Idolatry is more grievous than bloodshed. But do not fight them within the precincts of the Holy Mosque unless they attack you there; if they attack you put them to the sword. Thus shall the unbelievers be rewarded: but if they mend their ways, know that God is forgiving and merciful. Fight against them until idolatry is no more and God's religion reigns supreme. But if they desist, fight none except the evil-doers. (189-193)
Commentary:
The waxing and
waning of the moon are meant to serve only as measures of time. The
superstitious believe that the days when the moon is waxing are auspicious while
the days of the moon’s waning are inauspicious. The moon, in fact, is an
almanac of nature appearing in the sky so that people may plan the timings of
their worldly affairs as well as their worship. There are many people who have
come to regard mere outward observance as religiosity. The ancient Arabs
believed (a mere supposition) that, after the donning of Ihram to perform
Hajj, nothing should come between them and the sky, for they thought it was
against the etiquette of Ihram. Due to this superstitious custom when the
Arabs left their homes after donning Ihram, they did not enter their
houses by the doors, but climbed over the walls to reach the courtyard during or
after the pilgrimage. This is disapproved of, for there is no virtue in
observing any such outward rituals in the name of religion. True religiosity is
to fear God and remain within the bounds set down by Him.
Along with
practicing the teachings of Islam in his own personal life, a believer is also
expected to exert himself for the cause of God. The jihad mentioned here
refers to the one that took place during the life of the Prophet of Islam. The
Prophet’s Makkan opponents not content with just expelling the Prophet and his
companions from Makkah, their hometown, have prevented them also from living and
working peacefully in the neighbouring town of Yathrib (Madinah) where they had
gone to settle. They attacked the Muslims without any provocation. Therefore the
Muslims had to take up arms in self-defence. Thus, only defensive war is
permitted in Islam. When aggression has already been committed by opponents,
believers are obliged to defend themselves. Initiating hostilities is not
permitted for Muslims.
The Quranic
exhortation to battle against religious persecution (fitna) has been
explained by Abdullah ibn Umar, a senior companion of the Prophet. He said that
this verse referred to the coercive religious system that prevailed in the
ancient world (Fathul Bari, 8/60).
Temporary in
nature, the war against fitna was thus one of limited duration, meant to
be engaged in only until its specific purpose had been served. In the wake of
the Islamic revolution religious persecution was replaced by intellectual
freedom. As Abdullah ibn Umar said, they had already put an end to fitna,
therefore, except in cases where self-defence had become inevitable, the Quran
did not give permission for violence.