Surah Mohammed Ayah 4?

[liightseekeer]

Sallam,

 

I came across this ayah, and was wondering what the background of the ayah is?

 

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

 

 

[Momdi]

 

I came across this ayah, and was wondering what the background of the ayah is?

 

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

This is talking about when our twelfth imam (as) comes and the army of imam e zamanah (atfs) start to kill the followers of the two caliphs (la) as well as humaira (la) and Hafsa (la) as well as the corrupt scholars both shia and Sunni. Jihad will be wajib and fighting the unbelievers will be compulsory.

 

[Hameedeh]

Sister, that translation is not good, because the Holy Qur'an does not say slaughter unbelievers. It is saying when Muslims are unjustly attacked by unbelievers, strike their necks and when they have been subdued, bind them firmly. So Allah is saying that when Muslims are attacked they must defend themselves and stop the aggression until the enemy stops fighting. 

[kamyar]

 Clearly , It is at War condition .

 

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

[Repentant]

What?! Islam allows us to defend ourselves against oppressors and wars?! We aren't a pacifist religion that believes in absolutely no wars or defense?!

[Momdi]

Sallam,

I came across this ayah, and was wondering what the background of the ayah is?

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

To put it simply, it's not talking about what isis are doing they probably use this verse to justify killing Christians and Jews however Christians and Jews are ahle kitab (people of the book). The verse if you read carefully mentions "unbelievers", who are they? Surely the ones that have oppresed the prophets family (saw) are the unbelievers and last time I checked it wasn't the Jews and Christians that killed the grandson of rasolullah (saw)! Jihad will become wajib once imam hujjat (as) comes, however until then we are not supposed to fight. Edited April 9, 2015 by Momdi

[StrugglingForTheLight]

Other verses show they weren't forbidden love towards those who didn't fight them and that permission was only given to them to fight because they were oppressed and to fight only those who fight you and if the enemy inclines to peace, to incline to it.

[jin]

 

Sallam,

 

I came across this ayah, and was wondering what the background of the ayah is?

 

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.

 

 

السلام علیکم

 

Any command, even a human command, can be given in one of two ways. In one occasion, it can be given with no conditions, and in another, it may have a condition attached to it. when realizing that whoever issues that command and introduces that law, intends only one meaning in both occasions, what are we to do?

Are we to adhere to the unconditional command, and assume that any conditional command was limited to that special occasion it was provided for? Or should we interpret the unconditional as the conditional, which means adhering to what is conditional?

Let me cite a simple example. On two separate occasions we are given a command by someone who has the authority to command us, and whose authority we respect. On one occasion, he tells us to respect such and such a person, and we understand this as an unconditional command. On another occasion, he commands us to respect that person if he does some particular task, such as taking part in a meeting. The second time the command contains an “if.” The command is now conditional. We are not asked to unconditionally respect someone, in all situations and all states. Rather, the “if” signifies a prerequisite attached to our respect of such an individual.

The first command had no condition; we were simply told to respect him. When hearding this command, we should obey it and comply with it, regardless of whether the person attends meetings or is too lazy to bother to do so. But when hearing the other command, we understand that we are to respect the person provided that he comes to the meeting, and, if he refrains from doing so, we are not to respect him.

The Scholars say that the rule requires us to interpret the unconditional as the conditional, meaning that we must assume the aim of the unconditional to be exactly that of the conditional.

Now, among the unconditional and conditional verses of the Qur’an pertaining to jihad, is one that you have posted.

On the other hand, there are many verses giving conditional instructions on how to go about carrying out this task:

 

وَ قاتِلُوا في‏ سَبيلِ اللَّهِ الَّذينَ يُقاتِلُونَكُمْ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدينَ

Fight in the way of Allah those who fight you, but do not transgress. Indeed Allah does not like transgressors. (2:190 )

 

or

 

وَ قاتِلُوهُمْ حَتَّى لا تَكُونَ فِتْنَةٌ وَ يَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِما يَعْمَلُونَ بَصيرٌ

Fight them until faithlessness is no more, and religion becomes exclusively for Allah. But if they relinquish, Allah indeed sees best what they do.( 8:39 )

This verse means that we are to fight with those who create chaos amongst us and who want to cause us Muslims to relinquish our religion. We are to fight until the chaos has been eliminated. This is itself a condition.

 

So, if the instructions of Islam about jihad given in some places are unconditional, in other places they are conditional, and in the terms of the scholars, the unconditional must be interpreted as the conditional.

[nooru]

In the Name of the One, Overflowing in Mercy and Compassion

 

I Greet You All With Peace...

 

Not being fluent in Arabic, I like to refer to corpus.quran.  Of course, it means I have to trust their interpretation of the word and it also doesn't truly go into any details about the definitions of the various words.  Often an Arabic word can give layers of meaning because of the way Semitic languages use roots via consonants.  

 

Here is the page translating word for word this verse:

http://corpus.quran.com/wordbyword.jsp?chapter=47&verse=4

 

People don't realize that the Muslims were non-violent for a dozen years while they endured severe persecution.  They were beaten, tortured and some even killed.  There were constant death threats against the Prophet, peace be upon him.  They was a boycott against the Muslims which resulted in the Muslims growing weak from hunger (its believed that it caused Khadijah to die).  Even when the Muslims would leave the area, the Quraysh would go after them.  There was no escaping their enemies.

 

Allah swt grants Muslims the right to defend themselves, but when the enemy retreats, the Muslims must retreat. 

 

I highly recommend anyone who wants to learn the Islamic stance on war to view this page at BBC:

http://www.bbc.co.uk/religion/religions/islam/islamethics/war.shtml

 

And as always, Allah knows best.

 

 

 

 

[Ibn Al-Ja'abi]

assalamu alaykum

 

In terms of Asbab Al-Nuzul, the end of the ayah "وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ" {And those who are killed in the cause of Allah - never will He waste their deeds.}, this was revealed in reference to the martyrs of the battle of Uhud:

 

."و في الدر المنثور، أخرج ابن المنذر عن ابن جريح": في قوله تعالى: «وَ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمالَهُمْ» قال: نزل فيمن قتل من أصحاب النبي ص يوم أحد

 

And in Al-Durr Al-Manthur, Ibn Al-Mundhir extracted from Ibn Jareeh: "And regarding His almighty's statement: 'And those who are killed in the cause of Allah - never will He waste their deeds.' He said (regarding this verse): It was revealed regarding those who were killed from the companions of the Prophet (saww) on the day of Uhud."

 

Al-Mizan Fi Tafsir Al-Qur'an, volume 18 page 227

 

wa assalam