Overview (Verses 192 - 195)
 
Violation of Sanctities
 
The other restriction is that no fighting was allowed within the vicinity of the Sacred Mosque in Makkah, which God, in response to the Prophet Abraham’s prayers, had declared a safe haven and an inviolable house of peace. However, those who desecrate the sanctity of the Sacred Mosque and commit aggression against Muslims there must be fought and should not be spared. Their vile actions and their persecution of Muslims, committed as they are within the vicinity of the Sacred Mosque, can only be rewarded with severe punishment.
 
“But if they desist, know that God is much-Forgiving, Merciful.” (Verse 192) To earn God’s forgiveness and mercy, they should not simply desist from waging war against the Muslims and trying to force them to abandon their faith. They would be required to renounce their denial of God and their rejection of His Message. The most they can expect in return for refraining from attacking the Muslims and persecuting them would be a truce, but that would not be sufficient to merit God’s forgiveness and mercy. The unbelievers are, therefore, invited and encouraged to believe so that they may enjoy God’s mercy and forgiveness.
 
What a commendable gesture! Islam spares its staunchest enemies punishment and retribution, and instead offers them forgiveness and mercy in return for the simple act of joining the ranks of the believers. That would absolve them of all their previous misdemeanours, and cancel out the damage and the atrocities they had wrought against the Muslims.
 
The aim of war in Islam is to let people be free to uphold Islam and practise it, and never find themselves, by virtue of either direct force or the type of social, political or economic system they live under, compelled to renounce it. The growth and spread of Islam must not be hampered or restricted, and the Muslim community must be allowed the means to defend itself and deter its enemies from taking advantage of it. No one who wishes to adopt Islam should feel threatened. If such threats are made, the Muslim community is collectively obliged to do all it can to eliminate that threat and secure the success of Islam.
 
“Fight them until there is no more oppression, and submission is made to God alone. If they desist, let there be no hostility except against the wrongdoers.” (Verse 193) These statements were revealed to deal with a specific situation in Arabia, when the pagan Arabs were persecuting an incipient Muslim community and stifling the spread of Islam. Nevertheless, they remain valid, and jihad is incumbent on Muslims until the end of time. Whenever a tyrant or an oppressive power emerges and prevents people from upholding Islam or seeks to prevent them from knowing about it, the Muslim community must rise against it and secure for all the right of freedom to know the truth, listen to it, and have the choice to accept it freely.
 
It is clear how severely these verses condemn oppression. It is considered a more repugnant evil than murder. This emphasis makes it clear that Islam views this matter most gravely. It establishes another crucial universal principle, heralding a rebirth of mankind, according to which man’s value is determined by his faith. Man’s life is always outweighed by his religious beliefs.
 
This principle also identifies the true enemies of humanity in this world. They are those who persecute believers and inflict suffering on a Muslim for no reason other than his being a Muslim. They are those who stand between mankind and God’s truth and guidance. It is these that Muslims are obliged to fight and destroy “until there is no more oppression, and submission is made to God alone.” (Verse 193)
 
This fundamental Islamic principle remains as valid today as it was when these verses were revealed. Islam remains a target for attack and vilification from various quarters. Muslims everywhere continue to be victims of aggression, oppression and religious intolerance as individuals and groups and, in some cases, as whole communities. All victims of oppression and aggression have the right and duty to defend themselves and seek to destroy their enemies, in fulfilment of this great Islamic principle which marked a rebirth of humanity.
 
It is only when the aggression or the persecution ceases or is eliminated that fighting must come to an end. “If they desist, let there be no hostility except against the wrongdoers.” (Verse 193)
 
Having ruled on fighting during the sacred months, the sūrah now gives the ruling on fighting in the vicinity of the Sacred Mosque in Makkah. “A sacred month for a sacred month: for just retribution also applies to the violation of sanctity. If anyone commits aggression against you, attack him just as he has attacked you. Have fear of God, and be sure that God is with those who are God-fearing.” (Verse 194)
 
Those who violate the sacred months cannot expect guarantees of peace and immunity from attack during it. God had declared the Sacred Mosque a safe haven and a place of peace, and designated the sacred months a time of truce and security. During these months no blood shall be shed, all sacred places and property shall be immune, and the safety of every living thing is guaranteed. Those who are bent on infringing this peace must not escape unpunished. The Muslims are instructed to retaliate in a measured way and within the limits dictated by the type and extent of the initial aggression. “If anyone commits aggression against you, attack him just as he has attacked you.’’ (Verse 194)
 
There should be no excessive retribution. Muslims are here left to their own conscience and their consciousness of God. They realize that their own victory depends on God’s help and support, and are therefore reminded that God is on the side of those who fear Him — a supremely effective safeguard.
 
Jihād requires money as much as it requires men. In those early days of Islam, fighters would provide their own fighting equipment, their own transport and their own food. They received no remuneration for their work, and freely offered their own possessions as well as their lives. This can only happen when the political, social and economic system in society is based on faith. The community would not need to appropriate funds to defend itself against internal or external enemies. Leaders and soldiers volunteer their efforts and their possessions to defend the faith and the community.
 
However, some of the less well-to-do Muslims who were keen to join the fighting but could not provide their own means of transport would go to the Prophet pleading to be taken to the battlefront. The Qur’ān tells us that when the Prophet did not have the necessary transportation or equipment to give them: “They turned away with tears in their eyes, sad that they did not have the means to contribute.” (9: 92)
 
For this reason, we find numerous exhortations in the Qur’ān and the sunnah urging financial contribution, whenever necessary, to the war effort. The call to jihād is almost always accompanied by a call to contribute materially and financially.
 
The passage goes as far as describing the reluctance to contribute financially as folly leading to self-destruction. It says: “Give generously for the cause of God and do not with your own hands throw yourselves to ruin. Persevere in doing good, for God loves those who do good.” (Verse 195) Miserliness and greed are indeed a form of self- destruction for the individual as well as for society as a whole. They result in deprivation and weakness of the whole community, especially one whose affairs are dependant on voluntary, self- motivated contributions.
 
The Qur’ān goes on to recommend even a higher state of excellence: “Persevere in doing good, for God loves those who do good” (Verse 195) The Arabic term used here is iĥsān, whose Islamic connotations are difficult to convey in translation. It is the highest level of altruism and self-denial. The Prophet Muĥammad defines it as: “worshipping God as if you see Him with your own eyes; for, though you cannot see Him, He certainly sees you”. [Related by al-Bukhārī and Muslim] Once this stage of piety is reached, one will become a consummate devotee, utterly obedient to God in everything; and all one’s resources, energies and life will be entirely dedicated to God Almighty.
 
This closing comment is a befitting end for a passage dealing with fighting and giving for God’s cause. It urges believers to aspire to the level of iĥsān, the highest grade of religious excellence.