CHAPTER 9: AT-TAWBAH (THE REPENTANCE)

 Introduction

The Surah is also named "Bara'ah." It was revealed during the Medina period. It consists of 129 verses. The 113th verse is Meccan. At the beginning of this Surah, the Basmalah is not written and is not recited. It is the last surah to be revealed. (H. T. FEYIZLI, 1/186)

9/1-6 WARNING TO THE PAGANS

 Translation

 1- (O believers! This verse is) a declaration / final warning from Allah and His Messenger to those pagans with whom you made a treaty (stating that immunity and security are lifted and the contract is terminated).

2- (O My Prophet, say to the pagans:) Travel freely in the land for four months. But know that you cannot frustrate Allah, and Allah will certainly disgrace (and ruin) the disbelievers.

3- And (this is) a proclamation from Allah and His Messenger to the people on the day of the greater pilgrimage (Hajj al-Akbar) that Allah and His Messenger are free from the pagans (no bond remains with them). If you repent (from disbelief and treachery), it is better for you. But if you turn away, then know certainly that you cannot frustrate Allah. (His respite to you is out of His grace so that you might repent. O My Prophet!) Give tidings of a painful punishment to those who disbelieve!

4- Excepted (from this ruling) are those pagans with whom you made a treaty and who thereafter did not fail you in anything (regarding this contract) and did not support anyone against you; so fulfill their treaty with them until (the end of) their term. Indeed, Allah loves those who fear (breaking the covenant).

5- When the sacred months (the given period) have passed, kill those pagans (who fight you) wherever you find them; (or) seize them (take some as captives), besiege them (imprison some), and sit in wait (and watch) for them at every place of ambush (and pass). But if they repent (from shirk and believe), establish prayer, and give zakah, then let them go their way (set them free). Indeed, Allah is Forgiving and Merciful. [cf. 2/190-191; 4/90-91; 9/12; 47/4; 60/8; cf. 9/11]

6- And if any one of the pagans seeks your protection, then grant him protection so that he may hear and listen to the word of Allah. Then (if he does not become a Muslim), escort him to his place of safety. (This application) is because they are a people who do not know (the truth).

Commentary

(1)- ‘A warning from Allah and His Messenger to those pagans with whom you have made a treaty.’ ‘Bara’ah’: This is an "absolution." That is, it is such an important and decisive cutting of ties, the termination of non-aggression. (ELMALILI, 4/265)

In the 9th year of the Hijrah, after returning from the Tabuk expedition, the Messenger of Allah (pbuh) appointed Abu Bakr (ra) as the leader of the Hajj (Amir al-Hajj). After Abu Bakr set out with the Muslims accompanying him, the verses at the beginning of this surah were revealed. Thereupon, the Prophet sent Ali (ra) to convey these divine commands to the people gathered at Hajj. On the first day of the Feast of Sacrifice (Eid al-Adha), Ali addressed the pilgrims near the Jamrat al-Aqaba. After stating that he was the messenger of the Prophet (pbuh), he read about 30 verses from the beginning of the surah. He specifically emphasized these four points: (1) After this year, no PAGAN shall approach the Kaaba, (2) No one shall circumambulate the Kaaba naked, (3) No one but the believers shall enter Paradise, (4) Treaties that have not been broken by PAGAN tribes will remain in force until the end of the treaty period. (From Tirmidhi, Nasai, Tabari; O. CELIK, 2/363, 364)

For Muslims, if a contract has been made with anyone, attempting to break it later without informing the other party would be oppression and treachery. Committing this injustice is forbidden for a Muslim. (...) There are three ways to be released from such a covenant: First, if the covenant was made for a specific period, to wait for that period to expire. Second, if it was made subject to the condition that it could be terminated whenever desired, to act according to 그 condition. Third, in accordance with verse 8/58 of al-Anfal, if a danger of treachery emerges from the other party, it is the termination to be made by throwing that contract back to their faces (nabdh). (ELMALILI, 4/265)

Muslims can make contracts with non-Muslims: As a principle, Muslims must comply with the contracts they make. This is the explicit command of Almighty Allah (2/40, 5/1, 7). Complying with promises and contracts is a requirement of faith and being trustworthy. Our Prophet (pbuh) was a trustworthy person; even before his prophethood, he was known in society as "Muhammad al-Amin," meaning "Muhammad the Trustworthy," due to his loyalty to his word and his honesty. Muslims should take the Prophet as an example and be like this. (I. KARAGOZ 3/101)

By saying ‘those pagans with whom you made a treaty’ in the verse, it is indicated that pagans who did not violate the contract, or were not parties to the contract and did not show enmity to Muslims, are not included in this ultimatum. (I. KARAGOZ 3/102)

pagans are either under treaty or not. With pagans under a fixed-term treaty, there is no way but war at the end of this period. As for pagans who have no treaty, there can be no peace as long as we have the power to fight them. There is war until Allah judges between us. (...) Jizya is not accepted from the pagan Arabs. They are either killed or they enter Islam. From the Jews, Christians, and Magians among the Arabs, jizya or entry into Islam is accepted; if not, they are fought. The acceptance of jizya from all other (non-Arab) people besides pagans has found practical application throughout the ages. Jizya means submitting and surrendering to the authority possessed by Muslims. (S. HAWWA, 6/106, 107)

(2)- ‘(O pagans) Travel freely and comfortably in the land for four months.’ You are free in the land for a period of four months. They were commanded to travel for four months in security so that no one would attack. (S. HAWWA, 6/107)

This warning made in the form of a command is not a requirement that you must travel, but rather an allowance (ibahah / permissibility). During this period, you are free as you wish, far from attacks such as killing and war. Think of your own life and property safety during these four months, take precautionary measures, and make preparations to find a place of refuge, etc. For at the end of these four months, your relations will completely end and a state of war will have begun. (ELMALILI, 4/267)

(3)- ‘On the day of the greater pilgrimage (Hajj al-Akbar), it is a proclamation to the people from Allah and His Messenger.’ This ultimatum is a ‘declaration to all humanity’ from ‘Allah and,’ consequently, from the ‘Messenger of Allah’ who conveys His commands to you, on the ‘day of the great pilgrimage,’ that is, the first day of the Feast of Sacrifice, when a large number of pilgrims from every nation and every tribe come together. It is as follows: ‘Both Allah and the Messenger of Allah’ are ‘completely free from those pagans’ who, while believing in His existence, submit to the judgment of various other idols and so-called deities! ‘Therefore,’ O pagans, ‘if’ you give up oppression, injustice, and false beliefs and ‘repent, this will be for your own good; but if you turn away, then know for certain that you are not ones who can hinder’ or escape ‘Allah's punishment.’ (M. KISA, 1/202, 203)

Imam Ahmad narrates: Abu Hurairah (ra) said: I was with Ali b. Abi Talib when the Messenger of Allah (pbuh) sent him to inform the Meccans of the beginning of Surah at-Tawbah. Muharriz, the son of Abu Hurairah, said: "What were you proclaiming loudly? (a) 'None but believers shall enter Paradise,' (b) 'No one shall circumambulate the House of Allah naked.' (c) 'The treaty of anyone who has a treaty between himself and the Messenger of Allah is for a period of four months. At the end of the period, both Allah and His Messenger are free from the pagans. (d) 'After this year, no PAGAN shall circumambulate the House.'" Abu Hurairah continued: "I kept proclaiming these until my voice became hoarse." (S. HAWWA, 6/115, 116)

Hajj al-Akbar: It means the Hajj that explains the glory and honor of Islam and the lowliness of shirk; this meaning fits that year's Hajj, and it also fits the Farewell Hajj performed by the Prophet the following year. For the actual ruling of this declaration and absolution was fulfilled then, and with the revelation of the verse ‘This day I have perfected your religion for you’ (Ma'idah 5/3), the manifestation regarding the perfection / completion of Islam occurred on that day, and the Hajj in the Islamic sense took place during the Farewell Hajj in accordance with the Hadith: "Take and learn the rites of Hajj from me." (ELMALILI, 4/269)

(4)- ‘..except those among the pagans with whom you made a treaty, and moreover, those who did not fail you in anything,’ meaning those who did not fail to observe any of the treaty conditions, stayed fully committed to the treaty, and did not break it, ‘and did not support anyone against you; these are excluded. Fulfill the treaty you made with them until its end.’ That is, do not confuse these with those who do not comply with the treaty. Do not attempt to start a war immediately after the four-month period ends, like with the others. (ELMALILI, 4/272)

(5)- ‘When the sacred months have passed.’ This does not mean the familiar months of Dhu al-Qi'dah, Dhu al-Hijjah, Muharram, and Rajab, but rather the end of the four-month period following the Feast of Sacrifice. (1) ‘Now kill the pagans wherever you find them.’ That is, after four months, a state of war has begun between you. Therefore, without waiting for their attacks, open war against them immediately. Whether in a sacred land or a non-sacred land, kill them. (ELMALILI, 4/274)

(...) If they do not believe and accept war, the believers are commanded to do the following against the pagans: (a) pagans will be pursued, (b) If they are caught, they will be taken captive, (c) Captives will be imprisoned, (d) PAGAN soldiers who cannot be caught and taken captive (...) will be killed. However, women, religious officials, the elderly, and children who do not actually participate in the war, and the People of the Book who agree to pay jizya (9/29), will not be touched, and no one will be tortured. (I. KARAGOZ 3/106)

Based on this verse, Imam Shafi'i held the view that those who do not perform prayer should be punished with death, while Abu Hanifa held the ijtihad that the ruling of this verse is related to belief—that is, those who do not believe that prayer is obligatory. (I. KARAGOZ 3/106)

(2) ‘..and seize them’ (detain them). Catch them, take them captive, imprison them, put them in chains, and prevent them from traveling and acting in the country, ‘and’ thus (3) ‘besiege’ them. (S. HAWWA, 6/108) (...) Prevent them from acting in your land and entering your presence. (O. CELIK, 2/367)

This means that while it is possible to catch and take them captive, one should not immediately attempt to kill them. (ELMALILI, 4/274)

(4) ‘..and imprison them.’ Do not allow them to come out of where they are, to travel freely, or to go here and there. (...) ‘Wait for them at every place of ambush.’ Watch them at every pass and every place they will cross, and keep them under control. (S. HAWWA, 6/108)

‘If they repent (from shirk), perform prayer (which is the sign of Islam), and give zakah, then let them go their way (by lifting the captive and surveillance records from them).’ Do not attack them. (S. HAWWA, 6/109)

It is understood that with these verses, which are located at the beginning of Surah at-Tawbah and contain very serious warnings aimed at pagans, a brand new period has begun in terms of conveying Islam and relations with pagans. Now, the divine will wants the Kaaba and its surroundings to be completely cleared of pagan elements. From here, it is also understood that the ruling of killing pagans wherever they are found is limited to a specific region. For this reason, a very serious cleansing activity is envisaged. Indeed, in the 28th verse of this surah, this matter is stated with a clearer expression: ‘O believers! pagans are nothing but filth. So let them not approach the Masjid al-Haram after this year (9 A.H.)!’ (O. CELIK, 2/367, 368)

The majority of jurists, including Ahmad b. Hanbel (...) argue that there is no abrogation of ruling between the two verses we are talking about here (Tawbah 9/5 and Muhammad 47/4). Therefore, according to them, the rulings of both verses are in effect, and the only authority regarding "killing," "releasing with kindness," and "ransom" mentioned in these verses is the head of the Islamic state. When he makes a judgment, he has to base it on situational factors. That is, the judgment the head of state will give must follow the direction of whatever the conditions require. (...) Islamic jurists argue that the head of state has the right to choose one of the following three points regarding captives: (a) Releasing in exchange for ransom, (b) releasing without compensation by converting to non-Muslim citizen status, (c) killing combatant men as "retaliation in kind" when necessary. As can be seen, two of the three choices mentioned here were brought up in the context of verse 47/4, and the third in the context of the "sword verse." (M. DEMIRCI, 1/574, 575)

(6)- ‘If’ (after these four months and there is no treaty between you and him) any one of the ‘pagans’ ‘seeks protection from you’ (comes to you with the aim of listening to the monotheism and the Qur'an you invite to), ‘grant him protection (so that he may learn the truth of the matter). So that he may hear the word of Allah.’

‘Then escort him to a place where he will be safe.’ If he does not become a Muslim, escort him to his home where he will feel safe, then fight him if you wish. In this holy verse, there is evidence that the person seeking refuge cannot be disturbed, that he can reside in our land, and that the opportunity to return will also be given. (S. HAWWA, 6/109)

After listening to the word of Allah, even if he does not believe, escort him to his safe location—that is, to his homeland—with his life and property protected from attack. (ELMALILI, 4/276)

The conclusion has been reached that it is obligatory to comply with the guarantee given to someone who has entered the Islamic country, whether for the purpose of getting to know the religion of Islam closely or for commercial, tourist, or diplomatic purposes. (QUR’AN WAY, 2/731)

9/7-12 THE PAGANS WHO BREAK THEIR COVENANTS

 Translation

7- How can there be a (valid) treaty for the (word-breaking) pagans in the sight of Allah and His Messenger?! Excepted are those with whom you made a treaty near the Masjid al-Haram. So as long as they are upright with you (in their covenants), be upright with them. Indeed, Allah loves those who fear Him.

8- How can there be (a covenant for them) while, if they gain dominance over you, they observe neither kinship nor treaty concerning you? They satisfy you with their mouths, but their hearts refuse. And most of them are defiantly disobedient (fasiqun).

9- (The pagans who do not respect their words and contracts) have exchanged the signs of Allah for a small / worthless price (a worldly benefit) and averted (people) from His way. Indeed, what they have been doing is evil!

10- (The pagans who do not comply with their words and contracts) observe neither kinship nor treaty concerning a believer. And it is they who are the transgressors.

11- But if they (the pagans) repent (and believe), establish prayer, and give zakah, then they are your brothers in religion. We explain the verses in detail for a people who know (and understand).

12- And if they break their oaths after their treaty and defame your religion, then kill the leaders of disbelief. For indeed, their oaths are (in reality) nothing to them. Perhaps (thereby) they will desist (from breaking their words and oaths).

Commentary

(7). ‘Excepted are those with whom you made a treaty near the Masjid al-Haram.’ That is, among the pagans in question, there may still be those who keep their word and show loyalty to the covenant. For this reason, they were excepted above as well, and it was commanded to ‘complete the term’ regarding them. Therefore: ‘As long as they are upright with you, be upright with them.’ That is, the exception and the command to wait until the end of the contract period mentioned above are not absolute, but valid subject to this condition. If they break their covenant before the term expires, as others have done, their covenant also ceases to exist. (ELMALILI, 4/278)

A point that draws attention here is that even in an agreement where the political and moral basis has disappeared and a notice of termination has been made to the main party, the promise given to those who are indirectly parties to it must be kept as long as they do not act contrary to the provisions of the agreement. The verse states that as long as those in this scope remain faithful to their words, the promise given to them will also be kept. This approach of the Qur'an contains a high legal principle, and Muslim jurists, in line with this understanding, have developed the following rule within the framework of international relations: ‘Shubhat al-aman, amanun’ (referencing ELMALILI, 4/279). This rule expresses that if there is a possibility that a guarantee has been given, one should act as if a guarantee has been given. (QUR’AN WAY, 2/734, 735)

(8). (As for the pagans): ‘..if they gain dominance over you, they observe neither kinship nor treaty concerning you.’ Almighty Allah invites the believers to be careful and alert in their relations with the pagans and asks them not to give them the opportunity to seize dominance. Because what they will do when they seize dominance is clear: they do not recognize any kinship ties or any agreements regarding the believers, and they do not comply with any law. (...) What they do is not friendship but hypocrisy. Most of them are transgressors (fasiq); they are people who have broken their covenant, abandoned obedience, are sinful, and shameless. They sell the verses of Allah in exchange for temporary worldly benefits and try to prevent people from the path of Allah—from coming to the Kaaba, entering Islam, and performing worship and obedience—through various intrigues. (O. CELIK, 2/370, 371; I. KARAGOZ 3/109)

(11). ‘But if they (the pagans) repent (and believe), establish prayer, and give zakah, then they are your brothers in religion.’ In this verse, it is stated that if the pagans abandon shirk and believe, perform the five daily prayers, and if they are wealthy, give the zakah of their property, they will have demonstrated that they are sincere believers. In the Qur'an, prayer and zakah are persistently mentioned together. In the verse (...) it is pointed out that in order to trust (these people who claim to have turned away from shirk), it is necessary not to settle for faith but for them to perform the five daily prayers and give zakah. Since faith is a matter of the heart, if there are no acts of worship, it cannot be known whether a person is sincere in their faith or not. (I. KARAGOZ 3/111)

(12). ‘..and if they break their oaths after their treaty and defame your religion,’—if they openly deny and attempt to belittle and insult, which those pagans always do. In these two situations: ‘then kill the leaders of disbelief.’ That is, those who break their oaths and accuse your religion after giving a word, documenting and confirming it with oaths, have gone far in disbelief and have become leaders and ringleaders of disbelief. (ELMALILI, 4/282)

9/13-16 FIGHTING THE PAGANS

Translation

13- (O believers!) Will you not fight a people who broke their oaths, plotted to expel the Messenger (from his homeland), and it was they who started (armed) fighting with you first? (You must fight) Do you fear them? If you are (truly) believers, know that Allah is more worthy of being feared. [cf. 17/76]

14-15- (O believers!) Fight the pagans so that Allah may punish them by your hands, disgrace them, give you victory over them, satisfy the hearts of a believing people, and remove the anger of their hearts. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise.

16- (O believers!) Or did you think that you would be left (to your own state) before Allah makes known those among you who strive (in jihad) and do not take any intimate friend/confidant other than Allah, His Messenger, and the believers? Allah is All-Aware of what you do. [cf. 3/142; 29/2]

Commentary

(13)- ‘Will you not fight a people who broke their oaths, attempted to expel the messenger from his homeland, and even started (the enmity against you) themselves first?’ What is it that holds you back from fighting such people? In the holy verse, there is a reprimand for abandoning war and an encouragement toward war. It is reminded that they broke the treaties that necessitated war, attempted to expel the Messenger of Allah, and started the war themselves when there was no justifying reason. (S. HAWWA, 6/111)

‘Or do you fear them? It is Allah you should truly fear, if you are believers.’ A believer fears no servant; for they only fear Almighty Allah. If those Muslims fear the pagans, they should know that they must primarily fear Almighty Allah; He is the foremost authority of fear for them. No one else should have a place in the hearts of the believers besides Him. (S. KUTUB, 5/241)

The question ‘...will you not fight?’ is a rhetorical question of disapproval, meaning "you must fight." Those whose fighting is requested are the Meccan pagans and those in their position. Three justifications for fighting the pagans are stated: (a) The Meccan pagans broke their oaths and did not comply with their contracts, (b) The Meccan pagans (...) planned to kill our Prophet or expel him from Mecca (8/30), (c) The pagans oppressed the Muslims in Mecca. (...) The PAGAN army came as far as Badr to fight. These are behaviors aimed at harming Muslims and must be punished. (I. KARAGOZ 3/113)

(14, 15) In these verses, five separate wisdoms and benefits of the command to fight are listed:

‘Fight them.’ (a) ‘So that Allah may punish them by your hands.’ First and foremost, there is the wisdom of punishment in war. There is the wisdom of subjecting the guilty and the aggressor to the punishment they deserve. (b) ‘And disgrace and ruin them.’ (c) ‘And make you victorious and triumphant over them.’ The main purpose of war is to gain Allah's help, victory, and pleasure. This should also achieve a final goal that will erase the fire of grudge and anger in hearts and bring peace and relief to souls. (ELMALILI, 4/285, 286) (d) ‘And satisfy the hearts of a group of believers.’ It should leave no pain or sorrow in the hearts of some believers—like the Khuza'a—who endured the torments and persecutions of the disbelievers but could not give the necessary response, whose condition was heart-wrenching. (e) ‘And remove the rage, grudge, and anger in their hearts.’

‘Allah accepts the repentance of whom He wills.’ After coming from surrounding regions to Medina and becoming Muslim, the local people were subjecting those who returned to their homelands to heavy torture; therefore, the believers felt a deep anger toward them. The verse informs that this anger has been removed from them. Indeed, leaders of disbelief such as Abu Sufyan, Ikrimah, and Suhayl b. Amr repented and accepted Islam on the day of the conquest of Mecca. (H. DONDUREN, 1/331)

As understood from these verses, the purpose of war is not merely to harm the other side, burn, destroy, and torture as bloodthirsty people do. On the contrary, at the end of the 12th verse, it is requested to fight while always maintaining hope, and what is expected from war is expressed in an elegant style. Accordingly, the goal will be to deter the enemy who does not respect their word, and progress will be made while maintaining the hope that the enemy will give up their aggressive behavior in the face of this sanction. In connection with this meaning, the 14th verse points out that the enemy who deserves punishment and disgrace is actually punished by Allah; believers should not make this a matter of ego for themselves and should see themselves as a means of fulfilling the divine command. In other words, believers are invited not to leave themselves to the flow of personal desires and interests and to always think about the foundations of the legitimacy of their actions. (QUR’AN WAY, 2/736, 737)

(16)- ‘Or did you think that you would be left before Allah makes known those among you who strive (in jihad) and do not take any intimate friend other than Allah, His Messenger, and the believers?’ The meaning of the holy verse is this: Did you think that you would be left with this wrong conviction, abandoned without being tested through jihad and cutting ties with the pagans? That is, you will not be left in this state until those who possess sincerity among you are clearly revealed. These sincere people are those who do not take anyone as an intimate confidant and protector other than the believers who strive in the way of Allah. The command of the Almighty Allah, ‘those who strive,’ demonstrates that He will distinguish between those who do not keep their religion pure for Allah and those who possess sincerity, and their identities will be recognized. (S. HAWWA, 6/112, 113)

‘Walijah / intimate friend’: It means a very close friend and someone seen very frequently. In this holy verse, both jihad is commanded and taking those who are opposite to the Messenger of Allah (pbuh) and the believers as intimate friends is forbidden; taking them as close associates and favorite friends is prohibited. (S. HAWWA, 6/112)

9/17-18. THOSE WHO ENLIVEN THE MASJIDS

Translation

17- It is not for the pagans to enliven the masjids of Allah while they witness against their own souls to disbelief. It is they whose deeds have become worthless. And they will abide in the Fire forever.

18- The masjids of Allah are only to be enlivened by those who believe in Allah and the Last Day, establish prayer, give zakah, and fear none but Allah. It is they who are expected to be among the (rightly) guided.

Commentary

The Prophet's uncle Abbas (ra), when he was taken captive at the Battle of Badr, said: "If you have surpassed us with Islam, hijrah, and jihad, we are repairing the Masjid al-Haram, giving water to the pilgrims, and rescuing the captives." Thereupon, the following verses were revealed. (H. T. FEYIZLI, 1/188)

(17). ‘It is not for the pagans to enliven the masjids of Allah (especially the Masjid al-Haram) while they themselves are witnesses to their own disbelief.’ The enlivening (imâr) of a masjid has two meanings: One is the repair and renovation of its building, and the other is visiting it and performing worship inside it. Indeed, visiting the House of Allah is called umrah, which comes from the same root as imâr. (ELMALILI, 4/292)

‘A deed becoming worthless’ means that the deed is not accepted and Allah does not give a reward for that deed (2/264). For a deed to be acceptable, four conditions must be present together: (a) The person must possess faith, (b). The deed must be done with sincerity (ikhlas), (c). It must be done with a good intention, (d). It must be in accordance with Islam. If one of these conditions is missing, the deed becomes invalid. (I. KARAGOZ 3/121)

Imam al-Azam is of the opinion that (pagans) will be prevented from performing Hajj and Umrah. They are not prevented from entering the Masjid al-Haram and other masjids. The views of Shafi'i, Ahmed, and Malik are that it is not permissible for any disbeliever to enter the Masjid al-Haram in any way, whether they are a dhimmi (non-Muslim citizen) or musta'man (one who has sought refuge). (S. HAWWA, 6/122)

(18). ‘The masjids of Allah are only to be enlivened by those who believe in Allah and the Last Day, perform prayer, give zakah, and fear none but Allah.’ Spiritual enlivening is through worship, remembrance (dhikr), and knowledge. Material enlivening is to repair the ruined parts, clean, illuminate, protect, and build from the foundation. (S. HAWWA, 6/113)

Hadith: "If you see a man making it a habit to go to the masjids, witness to his having faith. For Almighty Allah has commanded: ‘The masjids of Allah are only to be enlivened by those who believe in Allah and the Last Day...’" (From Tirmidhi and Ahmad b. Hanbel; S. HAWWA, 6/123)

Hadith: "Satan is the wolf of man, just as the wolf catches the sheep that wanders away from the flock and stays on the edge. Do not retreat to the edges and corners (by yourselves). Be with the congregation and the public. Continue going to the masjids." (From Ahmad b. Hanbel; S. HAWWA, 6/123)

Hadith: "Whoever builds a masjid for the sake of Allah, Allah will build for him a palace like it in Paradise." (Muslim, Masajid 24; I. KARAGOZ 3/119)

9/19-22- FAITH, HIJRAH, AND JIHAD

 Translation

19- (O pagans! Do you) consider the providing of water to the pilgrims and the enlivening of the Masjid al-Haram to be equal to (the work of) one who believes in Allah and the Last Day and strives in the way of Allah? They are not equal in the sight of Allah. Allah does not guide the wrongdoing people.

20- Those who believe, emigrate, and strive in the way of Allah with their wealth and their lives are greater in rank in the sight of Allah. It is they who are the successful.

21-22- Their Lord gives them good tidings of mercy from Him and pleasure and gardens for them wherein is enduring bliss. 22- (They) will abide therein forever. Indeed, with Allah is a great reward.

Commentary

(19)- ‘Do you consider providing water to the pilgrims and enlivening the Masjid al-Haram to be the same as believing in Allah and the Last Day and striving in the way of Allah?’ That is, did you accept those who provide water to pilgrims and enliven the Masjid al-Haram—meaning those who reside there—as being like those who believe in Allah and strive in His way? With such an expression, the comparison of pagans to believers is rejected, as is the idea of equating their deeds (which will come to nothing) with the solid deeds of the believers. (...) Because their boasting and pride are not at all justified. (S. HAWWA, 6/114)

(20)- ‘Those who believe, emigrate, and strive in the way of Allah with their wealth and their lives are the greatest in degree in the sight of Allah.’ Their levels of loftiness and superior values are higher than all. Even if others were to attain all other perfections and virtues, including siqaya (providing water) and imarah (maintenance), the ranks and degrees of these mujahideen (strivers) in the sight of Allah, simply because they are mujahideen, are still superior to them all. ‘And it is these who are truly the successful.’ (ELMALILI, 4/296)

There are inexhaustible blessings in Paradise: Almighty Allah will place those who believe and strive with their lives and wealth into His gardens and will grant them endless blessings therein. (...) In Paradise, there is everything that the souls of the believers desire and ask for (41/31). The word "Paradise" being plural as "Gardens" indicates that there is more than one paradise for the believers in the hereafter. Eight paradises are mentioned in the Hadiths. (Muslim; I. KARAGOZ 3/125)

Hadith: "On the Day of Resurrection, death will be brought in the form of a salt-and-pepper colored ram; it will be stopped between Paradise and Hell, and a command will be given to slaughter death. Then it will be said to the people of Paradise: 'O people of Paradise! Now you will live eternally, there is no death for you.' The same announcement will be made for the people of Hell: 'O people of Hell! Now you too will live eternally, there is no death for you.'" (Muslim, Jannah 40; Tirmidhi, Sifat al-Jannah 19, No. 2683; I. KARAGOZ 3/125)

9/23-24 PRIORITY OF ALLAH, HIS MESSENGER, AND JIHAD OVER EVERYTHING

Translation

23- O believers! Do not take your fathers and your brothers as allies if they prefer disbelief over faith. Whoever among you takes them as allies, it is they who are the wrongdoers.

24- (O My Prophet!) Say: (O believers!) “If your fathers, your sons, your brothers, your wives, your tribe, the wealth you have acquired, a commerce whose stagnation you fear, and the dwellings you love are dearer to you than Allah, His Messenger, and striving (jihad) in His way, then wait until Allah brings about His command (of punishment). Allah does not guide the defiantly disobedient people.”

Commentary

(23)- ‘O believers! Do not take your fathers and your brothers as allies if they find disbelief more lovable than faith.’ Even if they are your biological fathers or brothers, if they prefer disbelief to being a believer and hold affection for it—especially when no hope of them abandoning disbelief remains—do not take them as close friends, do not keep them as confidants, do not recognize them as protectors (wali), do not accept their rights of guardianship over you, and do not serve or aid disbelief by obeying their commands. (...) However, it must not be forgotten that Allah has commanded kindness (ihsan) and a certain degree of closeness even toward parents who are disbelievers (Luqman 31/14, 15; 4/36; 6/151). (ELMALILI, 4/299, 300)

‘Whoever among you takes them as allies, it is they who are the wrongdoers.’ Anyone who abandons the command ‘do not take disbelievers as allies’ and befriends disbelievers—even if they are fathers or brothers—has disobeyed Allah, fallen into sin, oppressed themselves, and earned the quality of a "wrongdoer" (zalim). (I. KARAGOZ 3/127)

(24)- ‘… if all these mentioned are dearer to you than Allah, His Messenger, and striving in His way, then wait until Allah's command comes.’ In this case, let Him do to you what He will; let Him send whatever disaster He will upon you, finish your affair, and let His affliction haunt you; see what becomes of you. (ELMALILI, 4/301)

When Umar (ra) said that he loved the Prophet more than everything except his own self, the Prophet (pbuh) said: “None of you is a true believer until I am dearer to him than his own self.” Umar (ra) then replied: “Now, you are dearer to me than my own self.” (From Bukhari and Muslim; H. DONDUREN, 1/332)

These two verses (23, 24) mention two fundamental points that must be realized in the Islamic sense: (a) There is absolutely no bond of wala (loyalty/friendship) with disbelievers. (b) The love of Allah, His Messenger, and jihad must be superior to everything else in the heart of a Muslim. (S. HAWWA, 6/126)

‘Allah does not guide the defiantly disobedient people’ means He does not make them successful in good deeds. However, Almighty Allah does not prevent anyone who wants to believe. For Allah is not pleased with disbelief; on the contrary, He is pleased with people’s faith (39/7; I. KARAGOZ 3/129).

9/25-27 THE BATTLE OF HUNAYN

Translation

25- Indeed, (O believers) Allah has helped you in many (battle) fields and on the day of Hunayn (the day of the battle). At that time (in Hunayn), your great number had pleased you, but it did not avail you at all. Despite its vastness, the earth felt narrow to you. Finally, you turned your backs (starting to flee).

26- After (this defeat), Allah sent down His tranquility (sakinah—His mercy that gives confidence to hearts) upon His Messenger and upon the believers, and He sent down armies that you did not see and punished those who disbelieved. And that is the recompense of the disbelievers.

27- Then Allah, after this (the Battle of Hunayn), accepts the repentance of whom He wills. Allah is Oft-Forgiving, Most Merciful.

Commentary

(25). ‘Indeed, Allah has helped you in many places and on the day of Hunayn.’ Hunayn is a valley between Mecca and Taif. A battle took place there between the Muslims and the tribes of Hawazin and Thaqif. The number of Muslims was twelve thousand, and the number of Hawazin and Thaqif was four thousand. The implicit expression is: ‘..and remember also the day of Hunayn.’ For ‘When your great number made you boastful..’ one of you said: ‘Today you are in the minority. Therefore, defeat is out of the question for us,’ but your great number ‘did not benefit you,’ you fled, and very few people remained with the Messenger of Allah (pbuh); ‘the earth felt narrow to you despite its vastness.’ Despite the vastness of the earth, you could not find a place to flee from your enemies; the earth felt tight to you. ‘Then you turned back and went away.’ You were defeated. This situation was nothing but a punishment for their falling into heedlessness regarding the fact that the real help and victory come from Allah and that it is not achieved through the number of soldiers. (S. HAWWA, 6/126, 127)

When the Messenger of Allah (pbuh) conquered Mecca, he broke the idols in the Kaaba. The Hawazin and Thaqif tribes, unable to stomach the destruction of Uzza (which was similar to their own idol, Lat), went on alert; they gathered a large army against the Muslims and established a camp between Mecca and Taif. Thereupon, the Messenger of Allah (pbuh) went against them with an army of 12,000 people. However, the Muslims were boasting about the size of the army. When they reached the Hunayn valley, they were suddenly attacked; the Muslims, who first panicked and dispersed, later gathered themselves with the help of Allah and scattered the enemy. (H. T. FEYIZLI, 1/189)

(26). ‘After (this defeat), Allah sent down His tranquility upon His Messenger and upon the believers, and He sent down armies that you did not see and punished those who disbelieved. And that is the recompense of the disbelievers.’ After the pagans were defeated at Hunayn (8 A.H.), a delegation from the Hawazin tribe came and declared that they had entered Islam. Following them, a delegation from the Thaqif tribe came and stated they wanted to enter Islam, and they were hosted in a tent. They put forward several conditions. Two of their conditions were not to perform prayer and not to give zakah; another was that their idol, Lat, should not be destroyed for three more years so as not to cause panic among the people. The Messenger of Allah (pbuh) stated that this conditional faith with an idol would not be accepted. Later, they accepted the first two conditions and reduced the requested period for the destruction of the public idol Lat to two years, then one year, then three, two, and one month. When this also yielded no result, they surrendered with firm faith. However, they requested that Lat be destroyed by the Messenger of Allah (pbuh) himself. Thus, they entered Islam with firm faith by destroying first the idols in their hearts and then the idols in the square. This shows that to be an acceptable Muslim, one needs faith and submission in the way Allah and His Messenger have informed, not in accordance with the standards of oneself or society, or with desires and whims. (H. T. FEYIZLI, 1/189)

‘Then Allah sent down His tranquility upon His Messenger and the believers.’ He sent His mercy that gives serenity to their hearts. (...) ‘And He sent down armies that you did not see.’ These are the angels. However, there are three different narrations regarding whether their number was 5,000, 8,000, or 16,000. Their descent was to inspire good feelings in the hearts of the believers and to instill fear in the hearts of the pagans. (ELMALILI, 4/304)

Thus, Allah helped the Muslims at that moment ‘and punished the disbelievers.’ He penalized them; they died, were wounded, became captives, and suffered a very bitter defeat. Not only did their property leave their hands, but their children and wives—whom they had brought along thinking it would be a source of motivation and encouragement—also fell captive to the Muslims. (ELMALILI, 4/305)

In the Battle of Hunayn, Almighty Allah helped the Muslims in two ways: (a) By sending down tranquility upon the Muslims. Tranquility (sakinah) is the divine mercy that provides a sense of security and peace of heart (3/154, 8/11). (b) By sending angels that the believers could not see (3/124, 5/9). (I. KARAGOZ 3/133)

Many of the Hawazin and other tribes that participated in the Battle of Hunayn repented, became Muslim, and pledged allegiance (bay'ah) to our Prophet. Upon the request of our Prophet, the Muslims released the captives given to them. (I. KARAGOZ 3/133)

(27). ‘Then Allah still grants repentance to whom He wills after all that has happened.’ Just as He granted it to many from the Hawazin and others along with their chief and commander-in-chief in the war, Malik b. Awf al-Nadri, He enables them to become Muslim; ‘and Allah is Oft-Forgiving.’ He forgives their past disbelief and sins; ‘He is Merciful,’ and He also bestows gifts upon them from His mercy. (ELMALILI, 4/305)

9/28-33 ALLAH WILL COMPLETE HIS LIGHT

Translation

28- O believers! pagans are but a (spiritual) impurity. So let them not approach the Masjid al-Haram after this year of theirs. And if you fear poverty (due to their absence from the Kaaba), Allah will enrich you from His bounty if He wills. Indeed, Allah is All-Knowing, All-Wise.

29- (O believers!) Fight those who do not believe in Allah or the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth (Islam) from those who were given the Scripture—until they give the jizyah (tax) willingly while they are humbled.

30- The Jews said, "Ezra is the son of Allah"; and the Christians said, "The Messiah (Jesus) is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved before [them]. May Allah destroy them; how are they deluded? [cf. 3/67 and footnote]

31- They have taken their scholars (rabbis) and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one Deity; there is no deity except Him. Exalted is He above whatever they associate with Him.

32- They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.

33- It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religions, although the pagans dislike it. [cf. 48/28; 61/8-9]

Commentary

(28)- ‘O believers! pagans are but an impurity.’ The impurity (najas) of idolaters is in a spiritual sense. pagans were characterized this way due to their ugly behaviors such as associating partners with Allah, circumambulating the Kaaba naked, eating carrion, and marrying their fathers' wives. (QUR’AN WAY, 2/749)

Because pagans are impure in terms of belief, worship, and morality. Meccan pagans worshiped idols they made with their own hands and did not believe in the afterlife (impurity in belief). They circumambulated the Kaaba naked, sacrificed for their idols, and prayed by clapping and whistling (impurity in worship). They committed adultery, ate the meat of dead animals, married their fathers' wives, did not perform ritual purification (ghusl), and lived in a state of ritual impurity (impurity in morality). For these and similar reasons, pagans were considered impure. (I. KARAGOZ 3/136, 137)

‘Let them not approach the Masjid al-Haram after this year.’ After the revelation of Surah at-Tawbah in the 9th year of the Hijrah, pagans were forbidden from entering the Haram area. According to the Hanafis, Jews and Christians are not prevented from entering any masjid. The evidence: The Prophet (pbuh) received the delegations of Najran and Thaqif in the Prophet's Mosque in Medina. The prohibition in the verse covers Hajj and Umrah for pagans and idolaters. According to Imam Malik, it is forbidden for the people of disbelief to enter both the Masjid al-Haram and other masjids. (H. DONDUREN, 1/332)

‘..if you fear poverty..’ People in Mecca earned their living through trade. When pagans were banned from the Haram area starting from the 9th year of the Hijrah, there would naturally be a decrease in commercial life. Almighty Allah relieved these concerns of the Muslims with the sentence: ‘If you fear poverty, Allah will enrich you from His bounty if He wills.’ Indeed, from that year on, goodness and abundance began to increase in Mecca. Because the people of many regions became Muslim. (...) As the number of Muslims increased, the number of those settling in Mecca increased, and trade also increased. Thus, Allah's promise was fulfilled. (I. KARAGOZ 3/138)

(29)- ‘Fight those who do not believe in Allah or the Last Day... until they give the jizyah.’ Jizyah is the name of the poll tax taken from the male non-Muslim subjects in the Islamic state. This verse is the basis of this tax taken from people who have the status of dhimmi (non-Muslim citizen) in the Islamic land in exchange for providing them with freedom of religion and security of life and property. (QUR’AN WAY, 2/753)

In the agreement made with the Christians of Najran, the Prophet (pbuh) had set a jizyah of 2,000 suits of clothes in the month of Safar and 1,000 in Rajab every year. During the period of Abu Bakr, jizyah continued without a standard amount. During the period of Umar, when Egypt was conquered, a jizyah tax of two dinars per person was imposed. Later, 48 dirhams were taken from the rich, 24 dirhams from those of middle means, and 12 dirhams from laborers who earned their living through their labor. (H. DONDUREN, 1/333)

An amount of jizyah corresponding to at least 4.5 – 20 grams of gold per person is collected. Jizyah is not collected from women, children, poor clergymen, the visually, hearing, speech, or orthopedically impaired, or the elderly. Jizyah revenues are spent on needed areas in accordance with the public interest. (I. KARAGOZ 3/141)

‘..while they are humbled.’ For this reason, it is not permissible for the people of dhimmah to be made superior or placed above Muslims. On the contrary, they are humbled, small, and secondary people. (S. HAWWA, 6/135)

..The verse does not mean to fight with all Jews and Christians. Such a meaning is contrary to the Qur'an's approach to peace and war. For example, it is not consistent with the principles in the 90th and 91st verses of Surah an-Nisa, the 8th and 9th verses of Surah al-Mumtahina, the Prophet's command not to kill women, children, the elderly, and clergymen who do not fight even in a state of war (Tabarani), and the reality of life. (I. KARAGOZ 3/149)

Hadith: "Do not be the first to greet Jews and Christians. If you meet one of them on the road, force him to the narrowest part of the road." (From Abu Muslim; S. HAWWA, 6/135, 136)

(30)- ‘The Jews said, "Ezra is the son of Allah".’ The name Ezra (Uzayr) appears only in this verse in the Qur'an. Whether he was a prophet has been discussed. While some argue the name is Arabic, according to the majority, it is of Hebrew origin and has been Arabized. Its original in Hebrew is Ezra, meaning "God's help." (QUR’AN WAY, 2/757)

In these verses, Almighty Allah accuses the pagans who say ‘angels are the daughters of Allah’ and the Jews and Christians who say ‘Ezra and Jesus are the sons of Allah’ of slander, and He characterizes saying ‘Ezra and Jesus are the sons of Allah’ as disbelief in the same way. (I. KARAGOZ 3/143)

(31)- ‘They have taken their rabbis and monks and the Messiah, the son of Mary, as lords besides Allah.’ They followed their judgments and their wills instead of Allah's command and the judgment of truth. They abandoned Allah's commands and obeyed their own arbitrary desires that conflicted with Allah's commands. They saw the things Allah made haram as halal by their command. They did what Allah said ‘do not do’ and did not do what He said ‘do.’ They listened to their commands and prohibitions instead of Allah's. (ELMALILI, 4/317)

Currently, some administrations in Islamic lands perform this role. Certain parties and institutions still continue these roles. Disbelief has now surrounded and covered everywhere. War is inevitable. (S. HAWWA, 6/133)

‘They took their monks as lords..’ While the Messenger of Allah (pbuh) was reading this verse, Adiy b. Hatim (ra), who was previously a Christian but was honored with Islam, entered. Upon hearing this verse, he said to the Messenger of Allah, "They do not take them as lords, they do not worship them!" The Messenger of Allah (pbuh) asked, "Do they not (voluntarily) obey them when they make what Allah has made halal into haram (prohibiting what He made obligatory) and make what He made haram into free/halal?" When he said, "Yes, they do," the Messenger of Allah (pbuh) said, "That is why they worship/serve them (as lords)." Abdullah b. Abbas said: "Rabbis and priests did not want people to prostrate to them. But they gave commands contrary to Allah's commands, and therefore they were called 'lords.' Those who voluntarily accepted those commands and fulfilled them willingly have taken them as lords and entered into disbelief." (cf. 10/32; 19/80-81). This verse and the hadith explaining it are a very clear example and evidence of associating partners with Allah and taking lords besides Him/shirk. [cf. 3/64] (H. T. FEYIZLI, 1/190)

The true religion is Islam. Almighty Allah has chosen this religion for all people; no one else accepts a religion other than this. To be a Muslim, after believing in the unique divinity of Almighty Allah and offering acts of worship purely to Him, it is also necessary to obey Him in legal provisions. If people follow laws other than His laws, they fall within the scope of the ruling regarding Jews and Christians. That is, they are considered ‘pagans’ who do not believe in Allah. No matter how much they say ‘We are Muslims,’ it is useless. Because it is sufficient for them to follow the laws set by an authority other than Almighty Allah, for example, by some servants, to be labeled as such. (S. KUTUB, 5/288)

(32)- ‘They want to extinguish the light of Allah with their mouths.’ They want to eliminate Allah's word, prevent the spread of the religion of tawhid, stop the flow of divine provisions, cancel Allah's book and the prophethood of the Messenger of Allah, and make Allah's servants slaves to themselves with words and empty talk. (ELMALILI, 4/321)

‘But Allah refuses except to perfect His light, although the disbelievers dislike it.’ They have a plan, and Allah has a plan. What will actually come into effect is Allah's will. With this holy verse, the believers are encouraged to fight against them and are given the good news of a beautiful result. (S. HAWWA, 6/134)

(33)- ‘It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religions, although the pagans dislike it.’ To make His Messenger victorious over the members of other religions who would attempt to struggle and object against him, to establish the truth by proving and declaring the abrogation (naskh) that ‘the religion in the sight of Allah is only Islam’ (Al-i Imran, 3/19) and that the true religion abrogates other religions (Baqara 2/106), and to declare tawhid. (ELMALILI, 4/321)

In our age, many Muslims have a quite wrong conviction. According to the conviction of these people, the period of Islam has closed and its crescent has set. Some people are waiting for the appearance of the Mahdi and the occurrence of the Apocalypse. (There are errors in these thoughts.) As stated in the authentic hadith, after the conquest of Istanbul, Rome will also be conquered. However, Rome has not been conquered yet. By the leave of Allah, it will be conquered in the future. In a hadith: "My ummah is like the rain; it is not known whether the beginning of it or the end of it is better." This is evidence that Islam will move again after a period of stagnation. (S. HAWWA, 6/170)

9/34-35 THOSE WHO HOARD GOLD AND SILVER AND DO NOT SPEND IN THE WAY OF ALLAH

Translation

34- O believers! Indeed, many of the (Jewish) rabbis and (Christian) monks consume the wealth of people unjustly and avert (them) from the way of Allah. (O My Prophet!) And those who hoard gold and silver and do not spend them in the way of Allah—give them tidings of a painful punishment.

35- The Day when it (this gold, silver, and money) will be heated in the fire of Hell and with it their foreheads, their sides, and their backs will be branded: “This is what you hoarded for yourselves! So taste what you used to hoard!” (it will be said).

Commentary

(34)- ‘And those who hoard gold and silver and do not spend them in the way of Allah—give them tidings of a painful punishment.’ Jewish rabbis and Christian monks were either changing the provisions of the Torah and the Gospel in exchange for worldly interests or interpreting them incorrectly. Concealing the verses that informed of the coming of Prophet Muhammad (pbuh) can be given as an example of this. (H. DONDUREN, 1/334)

Rabbis and monks possessed traits such as taking bribes, hoarding wealth, and showing stinginess by not spending on charitable causes. Muslims who share these bad qualities with them also fall under their ruling. It is also possible that this text (verse) refers to Muslims who hoard their wealth and do not spend (infaq) in the way of truth. (S. HAWWA, 6/173)

‘..avert (them) from the way of Allah..’ Preventing people from the way of Allah is one of the greatest sins. In the Holy Qur'an, those who avert others from the way of Allah are accused of deviance (63/2, 4/167); it is stated that the deeds of these people will go to waste (47/1) and a painful punishment will be given to them (16/88). (...) Just like the Jews and Christians taking their rabbis and monks as lords, taking any human or authority other than Allah as a ‘lord’ falls under the scope of this verse. Likewise, preventing people in a society—through education, teaching, ideas, suggestions, publications, or any other means—from believing or preventing believers from fulfilling the requirements of their religion (for instance, preventing them from going to Friday prayer, fasting, or learning religious provisions, worship, halal, haram, and the Qur'an) or changing the provisions of the religion falls under the ruling of this verse. (I. KARAGOZ 3/151)

It is a fact that sharing the sustenance given by Allah with others is essential. One of the matters within the responsibility area of such sharing is zakah. This is because it is obligatory (fard) for every Muslim who owns property in the amount of nisab to give zakah. However, there is also a sharing of wealth in the sense of charity (sadaka) beyond this, and its measure is left entirely to the person (Baqara 2/3, 254). As is known, there is no restriction on charity. Moreover, what the religion of Islam desires is that wealth should not be hoarded but spent in the way of Allah. However, there is no document stating that the remainder of the wealth and property whose zakah has been given must also be spent. That is why the great commentator Fakhruddin Razi said, ‘Not accumulating excess wealth is a matter of taqwa (piety), but hoarding wealth after its zakah has been paid is a matter of fatwa (legal permission).’ (M. DEMIRCI, 1/584)

Hadith: Ibn Umar says: ‘Wealth whose zakah has been paid is not kanz (hoarded treasure), even if it is under seven layers of the earth. Property that is out in the open but whose zakah has not been paid is kanz.’ (This narration was made in the same way from Ibn Abbas, Jabir, and Abu Hurairah). (S. HAWWA, 6/176)

Hadith: ‘Every owner of gold and silver who does not pay its due from it will surely have large pieces of metal heated in fire brought to him on the Day of Resurrection; these pieces will be heated in the fire of Hell and with them his side, forehead, and back will be branded. As they cool, they will be heated again, and this will continue in a day the duration of which is fifty thousand years, until judgment is passed among the servants and he sees whether he will go to Paradise or to the fire of Hell.’ (From Muslim, Zakah 24; O. CELIK, 2/395)

(35)- ‘The Day when they will be heated in the fire of Hell and with them their foreheads, their sides, and their backs will be branded.’ The reason these specific organs are mentioned is that they frowned (their foreheads) when they saw the poor, moved away (their sides) when they were in the same gathering as the poor, and turned their backs on them. (S. HAWWA, 6/173)

9/36-37 THE SACRED MONTHS AND POSTPONING THEM

Translation

36- Indeed, the number of months with Allah is twelve months in the Register of Allah from the day He created the heavens and the earth; of these, four are sacred (months requiring respect). That is the correct religion. So do not wrong yourselves during them (i.e., by fighting in those sacred months and showing disrespect). (But) if the pagans fight you collectively (during these months), then fight them collectively. And know that Allah is with those who fear (Him) [guard against evil]. [cf. 2/191-194]

37- Postponing (the sacred months) is only an increase in disbelief by which those who have disbelieved are led [further] astray. They make it (the postponement of that sacred month) lawful one year and unlawful another year to conform (outwardly) to the number of what Allah has made unlawful and [thus] make lawful what Allah has made unlawful. The evil of their deeds has been made pleasing to them. Allah does not guide the group of people who disbelieve (by force). [cf. 9/40]

Commentary

(36)- ‘Indeed, the number of months with Allah is twelve months in the Register of Allah from the day He created the heavens and the earth; of these, four are sacred (months requiring respect).’ The rulings of the Sharia are based on the lunar months counted by the crescents, not on the solar (sun) months.

The sacred months are four: Three of these four months are consecutive: Dhu al-Qi'dah, Dhu al-Hijjah, and Muharram. One is separate: it is the month of Rajab. (S. HAWWA, 6/174)

In books of tafsir and history, it is recorded that the provisions regarding the sacred months were established during the time of Prophet Abraham along with the pilgrimage (Hajj). People performed the Hajj pilgrimage comfortably within the environment of security provided in these months (Dhu al-Qi'dah, Dhu al-Hijjah, Muharram) and likely performed the Umrah visit in the seventh month, Rajab; those living in and around Mecca also earned their living through this means. Over time, these provisions deviated from their primary purpose. (QUR’AN WAY, 2/765)

‘Fight the pagans collectively as they fight you collectively.’ (But) do not fight in the honored months unless the pagans start the war. If they start the war, you can fight in these months to prevent hostility and aggression. Because withdrawing from war weakens the righteous forces and encourages the aggressive and lowly forces, and mischief continues to spread on earth. (S. KUTUB, 7/282)

The meaning of the sanctity of these months is not the prohibition of jihad for the sake of Allah. It is to explain that if this sanctity is violated by the pagans, one must even risk fighting in the way of Allah to protect this prohibition. Unjust war is haram at all times and in every month. It is even mor<