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The Objectionable Verses of Jihad

Terminating misconceptions regarding verses of jihad

(Meaning, Denotation, Reason of Revelation and Background)

Written by: Hazrat Allama Badruddoja Rizwi Misbahi

Principal: Darul Uloom Arabia Ashrafia Ziyaul Uloom Khairabad, Mau, UP

Translated by: Seraj Ahmad Misbahi

Research Scholar: Jamia Millia Islamia, New Delhi

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Before mentioning the true meaning, denotation, background and reason of revelation of the objectionable verses of Jihad, the meaning of jihad according to the literal and Shari’ah points of view and its types must be explained.

Jihad: It is derived from juhd which is used for many meanings such as: hardship, extreme, capacity, strength, extreme effort. The rule is that the derived word has the meaning and denotation of the source of derivation. Therefore, in the literal meaning of jihad, all these meanings will be considered. In the Shari'ah, the striving with hardship for the promotion and upliftment of the true religion is "Jihad", which has many forms.

For Example, we can do jihad with our tongues, we can do it with our money, we can do it with our pens, we can do it with our knowledge and we can do it by risking our lives when it needed. In Shariah, jihad is not just about killing and fighting, as people like Wasim Rizvi used to disperse the minds of the native brothers and arouse the non-Islamic world against the religion of Islam.

Yes, it is true that fighting non-dhimmi infidels with specific conditions when it’s necessary is also called jihad. But to say that "jihad" is used only in this meaning; this is a clear contradiction of the several commandments. In holy Quran and Prophetic sayings, there are several places where the word “Jihad” has been used in different meaning apart from this meaning (Fight). Allah says in the holy Quran: “And whoever strives in the way of Allah, in fact, he strives only for his own good. Indeed, Allah is Independent of the worlds”. (Al-Ankabut, verse 6) (Kanzul Iman)

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In this blessed verse, jihad has been applied to various meanings, such as: obedience to God, patience, jihad with one's self, resistance to the devil, and war with the enemies of religion. (Khazainul Irfan)

In the same way, this blessed verse of the Holy Qur'an: “And (as for) those who strive hard in Our cause, We will most certainly guide them to Our path.”(Al Ankabut, Verse: 69)

In this blessed verse, jihad is applied to the meaning of struggle, that is, to strive for the pleasure of God in all outward and inward actions, habits, and to fight against the bad desires and satanic whispers to please Allah Almighty. Also, in the Hadith, it is called biggest Jihad. The commentator Abi Saud has said in his commentary on this verse: "Absolute mujahadah is for the purpose of outward and inward enemies" (Tafsir Abi Saud, vol. 7, p. 48).

In the same way, the blessed verse of the Qur'an: “And fight in the cause of Allah with your wealth and your lives. That is the best for you if you knew.” (Kanzul Iman)

In this verse, jihad is commanded, if possible, with both wealth and life, and if it is not possible, with whichever of the two is possible. According to one narration, in this verse only the first type (struggle with wealth) is commanded. (Tafsir Abi Saud, vol. 4, p. 67)

In the same way, in the hadith, speaking the truth in front of the tyrant and oppressive ruler has been interpreted as the best jihad. The Holy Prophet (saw) says: "The best jihad is the utterance of true word in front of a tyrant ruler" [Sha'ab al-Iman Lil-Bayhaqi, vol. 6, p. 93, Hadith: 7581, Dar al-Kutub al-'Ilmiyah, Beirut, Lebanon]

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The meaning of jihad is so wide that jihad has been applied to treating one's parents well and serving them, as stated in the hadith: " جاء رجل

یال فجاهد هماينعم۔ قال فف: والداک؟ قال ی الجہاد۔ قال اح یفاستأذنہ ف صلى الله عليه وسلمرسول " [Sahih Al-Bukhari, p. 733, Hadith: 3004, Kitab al-Jihad wa al-Siyar, Dar al-Fikr, Beirut, Lebanon] A man came to the Prophet (peace and blessings of Allah be upon him) and asked him for permission to go to Jihad. He asked him: Are your parents alive? He said: Yes. He said: Just serve them.

Here we have presented only a few Qura’nic verses and Hadiths, otherwise there are many verses and Hadiths in the Qur'an and books of Hadiths in which jihad is applied to meanings other than war and fight, which makes it clear that the word "jihad" is not limited to fighting infidels and polytheists, Jews and Christians and other anti-Islamic forces, but this four-letter word itself has a very broad meaning.

Having explained so much, we would now like to draw your attention to the verses on jihad, which are allegedly said to be spreading "terror" and inciting terrorism in the world, but before that, let us tell you that from the beginning of the proclamation of Prophethood. For 13 years, the Holy Prophet (peace and blessings of Allah be upon him) and a handful of his companions were treated cruelly in Makkah that is a heart-melting history itself. The poor and destitute Muslims were constantly tortured; Bilal was dragged by a rope around his neck to the hot hills and rocky valleys of Makkah. At noon when the sun was blazing, he would have been laid on the ground and weighted cells of stone would have been placed on his chests. Arms would have been tied and beaten with sticks and rods. He would have been kept in the burning sun for a long time. Hazrat Khabab son of Arat would have been laid on fire after being intensified with coal. A man stands with his

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feet on his chest, so that he would not be able to change his position. He would have been forced to lie down for so long that the burning coals would become cold. Hazrat Ammar (may Allah be pleased with him) and his parents Hazrat Yasir and Hazrat Somayya were persecuted on a daily basis. Even Hazrat Somayya was martyred by throwing a spear at her genital part of the body. Hazrat Usman Ghani would have been wrapped by his uncle in a mat. His uncle would hang his upside down and smoke down so that he would become lifeless due to suffocation. Musa'b ibn Umayr was expelled from his house by his mother for accepting Islam. Not only the companions of holy Prophet but the Prophet himself could not escape their tyranny and violence, even when Hazrat Umar and Hazrat Amir Hamza accepted Islam, the fire of wrath of the Quraysh of Makkah became so intense that they boycotted the whole of Bani Hashim along with the Prophet (peace and blessings of Allah be upon him). It was not because they had converted to Islam but because they were supporting the Prophet behind the scenes. Even being forced, you would have to take refuge with the Bani Hashim in valleys called as Sha'b Abi Talib for the whole three years. When the tyranny and violence of Quraysh had surpassed, the Prophet instructed his followers of Islam to migrate to Abyssinia. When they migrated to Abyssinia, a delegation of Quraysh arrived at the court of Najashi with gifts and presents, so that they could negotiate and get these oppressed followers of Islam out of there. But Najashi got impressed by the speech of Hazrat Syeduna Jafar Tayyar, and he not only sent back the ambassadors of Quraysh with failure but also converted to Islam.

The companions were not allowed to carry swords to fight the Quraysh despite being subjected to the continuous suppression, most difficult

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and impatient conditions for a long period of time around 13 years. The companions would ask to the Holy Prophet (peace and blessings of Allah be upon him) in the state of helplessness for permission to carry sword in self-defense against oppressors, then you would say: "Be patient, I have not yet been ordered to fight." Even one day, the Prophet migrated to Madinah in the company of Abu Bakr Siddiq (may Allah be pleased with him). Then, one after the other, your companions also said goodbye to their homeland Makkah forever and they too came to Madinah. Despite going so far, they could not live in peace in the early days. By conspiring with the Jews, Quraysh caused the land of Madinah too narrow for them. The initial conditions of the companions in Madinah were so difficult that they were always in a state of war, and kept themselves awake, not knowing when they were attacked from where. At night, they kept vigil and kept a close watch, until Allah took pity on them and this blessed verse of Surah Al-Hajj was revealed in which the followers of Islam were allowed to fight for the first time in their self-defense against the infidel polytheists of Makkah:

على نصرهم لقد -بانهم ظلموا قتلون ي ن ي اذن للذ ري و ان .

(Hajj / 4)

The permission was granted to those whom disbelieve fight because they were oppressed, and verily, Allah is able to help them. (Kunzul Iman)

Before this verse, not ten or twenty but more than seventy verses have been revealed in which the companions were prevented from fighting the oppressors. The companions being pooled with blood, whenever they asked to the Prophet (peace and blessings of Allah be upon him), the Prophet would give the same reply: " لم أومر بالقتال یاصبروا فان ." Be

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patient, for I have not been commanded to fight, as stated in the commentary of Abi Saud:

صلى الله عليه وسلمقوليف ہيلا تظلونيمضروب و مشجوح و نيب صلى الله عليه وسلم اتونہيو کانوا ؤوذونهميکان المشرکون القتال بعد ینزلت ف يۃاول آ یه هاجروا فانزلت و ی لم اومر بالقتال حت یاصبروا فان: لهم

يۃآ نيو سبع فيعنہ ن یمانه

(Tafsir Abi Saud, vol. 6, p: 108) When infidels and disbelievers would torture them, they came to the Prophet while they were beaten and tortured and cling to the Prophet. The Prophet would say: "Be patient, for I have not been commanded to fight, even they migrated, then the verse revealed and this was the first verse that revealed for fighting after around seventy verses were revealed about not to fight.

After this verse, in verse 40, Allah Almighty revealed the oppression on the Muslims that these people were unjustly evicted from their homes. If there was any crime against them, it was only a crime that they confessed the lordship of their Lord and they used to say while getting up and sitting down, "Our Lord is Allah." And in this verse, Allah Almighty just later explained the reason for the defensive war which the Muslims allowed, that if Allah had not repulsed the people from each other, there would not have been any place of worship left on earth in which the name of Allah is often mentioned.

Antithetical Wasim Rizvi has recently filed a petition in the Supreme

Court against the 26 verses of jihad mentioned in the eternal

unchangeable Holy Qur'an and made an illegitimate demand to remove

these verses from the Holy Qur'an by declaring these verses as the

result of a mixture of the three caliphs (May Allah be pleased with

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them). This is not a new stratagem. This is what the Vishwa Hindu

Parishad did two decades ago by publishing and distributing pamphlet

on a large scale from its office. But the Vishwa Hindu Parishad also did

not dare to go to the Supreme Court and challenge the holy Qur'an, but

today its illegal offspring Wasim Rizvi filed a petition in the Supreme

Court against these verses on behalf of the so called Muslims, which

not only surprised the Muslim world but also stirred up their quiet

emotions. By denying the necessities of religion, he has made it clear

that he is not a Muslim anymore. Today, even the centers of Shiite

scholars and shaykhs are massively calling him an apostate for his

immoral act. Therefore, they are worthy of congratulations. Even

Wasim Rizvi’s younger brother gave a speech in a very heartfelt tone

with his family, mother, brother and sister and announced his no-

relation with him, which we welcome.

After so many details, we will now present these objectionable verses

one after the other, then in the light of the authentic commentaries, we

will shed light on their meanings and denotations, reason of revelation

and background so that it becomes clear that Islam is the religion of

humanity and divine law. This is not the manipulated work of any

human being. The Qur'an is an eternal unalterable book revealed by

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God Almighty which is free from all kinds of additions and addendum.

Absolutely, the Qura’n does not involve any interference of the three

caliphs or the four or any other human being. All its provisions,

generalities and details are in accordance with the requirements of

nature and this is safe from any kind of cutting, trimming, excess and

loss. This will always be safe from any fabrication. The Qur'an calls for

reconciliation, tranquility, peace and order. This has nothing to do with

terrorism and terror.

Contradictory verses of jihad and contextual meanings

وجدتموهم و خذوهم و احصروهم و اقعدوا ث ي ح ن ي فاذا انسلخ الاشهر الحرم فاقتلوا المشرک

لو کو ة لهم کل مرصد فان تابوا و اقاموا الص ح ان لهم ي فخلوا سب ة و اتوا الز غفور ر م ي

(Tawbah, verse 5)

Then, when the sacred months have passed, strike the polytheists

wherever you find them, and seize them and imprison them, and watch

over them everywhere. Then if they repent and perform prayer and pay

the alms, then leave them alone. Surely Allah is Forgiving, Merciful.

(Kunzul Iman)

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Here you should know that the most of the verses related to jihad

objected by the anti-Islamic forces are connected to Surah At-Tawbah.

So, first of all, it is important to know here the circumstances and

reasons for the revelation of Surah At-Tawbah.

The revelation of the first 30 or 40 verses of Surah At-Tawbah took

place in 9th AH after the conquest of Makkah. The Muslims, with the

permission of Allah Almighty and the consent of the Holy Prophet, had

made a truce with the polytheists of Makkah and other Arab tribes. It

was necessary for the both sides to abide by this covenant. Muslims

kept this promise. But the polytheists of Makkah and the Arab tribes

broke the covenant except the Banu Zamra and the Banu Kanana,

which are explicitly mentioned in verse 4 of Surah At-Tawbah. Even

they also set aside the last treaty of the Peace of Hudaybiyyah. The

provisions of the Peace of Hudaybiyyah were apparently pointing to the

weakness of the Muslims.

In this advanced age, the non-Muslim world also respects the treaty

and makes the treaty obligatory in all circumstances. In Islam, the

treaty has been strongly emphasized. In the holy Qura'n, has been

commanded to fulfill the covenant several times. Even it has been said

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also that you should fulfill the covenant. Surely the covenant will be

questioned. ن العهد كان مسؤلا لأوفوا بالعهد وا (Bani Isra'il, verse 34) But

obviously, when one party breaks the covenant, the covenant is

automatically broken, and the same thing happened here. When the

pagans of Makkah broke their promise, the Prophet (peace and

blessings of Allah be upon him) sent Hazrat Abu Bakr (RA) to Mecca on

the occasion of Hajj in 9th AH, making him the Emir of Hajj. Hazrat Abu

Bakr Siddiq (may Allah be pleased with him) delivered a sermon on the

day of Tarwiyah (8th / Dhul-Hijjah) in which he explained the rites of

Hajj. On the day of Nahr 10th / Dhul-Hijjah, addressing the polytheists

of Makkah at valley of Jamrah, Hazrat Ali (May Allah bless him and

grant him peace) said: “O people! I have come to you as the messenger

of the Prophet (PBUH)”. The polytheists said: “What message have you

brought for us?” In response, Hazrat Ali (RA) recited the first 30 or 40

verses of Surah At-Tawbah and said: “I have come to you with the

command of four things. (1) After this year, no polytheist will come to

the Ka'bah. (2) No one should circumambulate the Ka'bah being naked.

(3) No one will enter Paradise except the believers. (4) The covenant of

every Dhimmi will be fulfilled.”

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The above statement makes it clear that the polytheists who are

commanded in verse 5 to be killed or fought after the passing of holy

months do not refer to the common infidels and polytheists, but to the

Arab polytheists who not only broke the covenant with the Muslims but

also spent their filthy efforts to violate the call of Islam, as the

commentator Abi Saud says in his commentary on “ نيفاقتلوا المشرک ”

[Tafsir Abi Saud vol. 4, p. 43]

Sahib-i-Madarik has also given the same commentary on it, saying:

“ کمينقضوکم و ظاهروا عل نيالذ ”

Those who violated you and attacked upon you" [Tafsir al-Nusafi, vol. 2,

p. 166, Asahhul Mata'biy, Mumbai]

Rather, in this Surah, from the beginning to the end, the address is with

the disbelievers and the polytheists who have not kept their promise.

The commentator Abi Saud says in the commentary of the next verse:

شانهم یف یانما ه ةالناکثون لان البراء نيالمراد بالمشرک

What is meant by the polytheists are truce violators because innocence

is only in their affairs. [ Also, p. 44]

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From these authentic and reliable commentaries, it is clear that in this

blessed verse of Surah At-Tawbah, the command to kill the polytheists

and infidels, and to kill them wherever they are found, and to seize

them, does not refers to the common infidels, polytheists and brothers

of the homeland as Wasim Rizvi and anti-Islamic elements are

propagating, but it refers to the polytheists of Makkah and the Arab

tribes of the Covenant who committed heinous crimes such as murder,

betrayal and breach of covenant with the Muslims. The Qur'an does not

advocate shooting with AK-47 at innocent people or other people while

walking for no reason, making hundreds of children orphaned and

snatching honeycomb from the heads of hundreds of women. The

Qur'an claims that if a human being took the life of any human being

for no reason, regardless of his religion, as if he was the killer of all

human beings on earth, and if anyone saved the life of any oppressed,

weak and feeble human being, so it is as if he worked to save the lives

of all human beings on earth. The Qur'an says:

حياها فكأنما أحيا أي الأرض فكأنما قتل الناس جميعا ومن بغير نفس أو فساد ف من قتل نفسا

الناس جميعا

Whoever kills a soul without exchange for life or causes corruption on

the earth, it is as if he has killed all the people, and whoever burns one

soul, it is as if he has burnt all the people (Kanzul-Iman). If the Islamic

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system of governance is in any place, the lives, property and rights of

the non-Muslim minority are as secure as the lives, property and rights

of the Muslim majority. They also have the same right to practice their

religion and build a place of worship as the Muslim majority do have, as

the Holy Prophet (peace and blessings of Allah be upon him) said:

عليه الجنة " م "من قتل معاهدا في غير كنهه حر

(Al-Mustadrak Lil-Hakim, V: 2, p .: 142, Book of the Al Fai, Dar Al-Maarif,

Beirut, Lebanon) Whoever kills a person of treaty other than his own,

God forbids Paradise for him.

In another place, the Prophet (peace and blessings of Allah be upon

him) said:

عام ۃمن مسيرة خمسمائ وجد يلم يرح رائحة الجنة، وإن ريحها ل ةمن قتل نفسا معاهد

He who kills a covenanted soul will not take the smell of paradise, and

the smell of it is found from the journey of five hundred years.

(Collection of Al-Jawami` Lil-Suyuti, V: 9, p. 721, Dar Al-Sa`adah,)

The Prophet (peace and blessings of Allah be upon him) is reprimanding

the one who breaks covenant after making it, in the following way:

فلان بن فلان ةهذه غدر قوليف ۃاميالق وميلہ لواء نصبي ان الغادر " "

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(Collection of Al Jawami` Lil-Suyuti, V: 8, p. 370, Dar al-Sa`adah,)

Indeed, a sign will be raised on the Day of Resurrection for the one who

broke the covenant and it will be said that he betrayed so-and-so son of

so-and-so.

After confirming the bloodshed of the heirs of the slain person of treaty

by a Muslim killer, freeing the killer, Hazrat Ali (RA) said:

" تنايکد تہيمن کان لہ ذمتنا فدمہ کدمنا و د "

[Al-Sunan Al-Kubra Lil-Baihqi, V: 8, p. 63, Al-Jarrah Al-Hadith Book:

15934, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon] the blood of the one

who is covenanted for us is like our blood and his blood money is like

our blood money.

ي (2) ا انما المشرکو ن ي الذ هاي ا المسجد الحرام بعد عامهم هذا و ان قربواي ن نجس فلا امنو

کم ي غن ي فسوف هل ي خفتم ع من فضلہ ان شاء ان م ي حک م ي عل

(Chapter: At Taubah: 28)

O you who believe! The polytheists are surely impure, so they would

not be able to come near the Sacred Mosque after this year. And if you

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fear the need and poverty, Allah will soon make you rich by His grace, if

He wills. Surely Allah Knows, Wise. (Kanzul Iman)

This is the second verse of Surah At-Tawbah which is piercing the hearts

of the anti-Islamic elements. It has already been stated that in the most

of the verses of Surah At-Tawbah, the polytheists refer to the

polytheists of Makkah who did not keep their treaty. It is important to

explain what is meant by the impurity of the polytheists in this verse. In

this verse, impurity does not mean the obvious meaning, such as

urination and defecation, as the anti-Islamic elements understand, but

it refers to their polytheism which is in the state of dirtiness, or in this

verse, they have been called unclean and impure because they do not

perform proper purification and bathing etc and they do not avoid

uncleanliness as it is commonly seen that they urinate standing up and

do not avoid splashes of urine. They defecate with a little quantity of

water. For these reasons, impurity has been applied to them. This verse

does not mean that they are as dirty as urination and defecation are, as

stated in the commentary of Abi Saud:

و نجس لخبث باطنهم اور لان معهمأو هم ذ ۃالنجاس نيم عکانه ۃوصفوا بالمصدر مبالغ

یالنجاسات فه جتنبونيولا غتسلونيولا تطهرونيالنجس او لانهم لا ۃهو بمنزل یالشرک الذ

لهم۔ ۃملابس

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They are described in the source as exaggerating, as if that they are sole

impure or that they are impure because of their inward filthiness and

that they are associated with the polytheism which is in the position of

impurity or because they do not purify themselves and do not wash

their clothes and do not avoid impurity. So it is apparel to them. (Tafsir

Abi Saud vol. 4, p. 57)

Even Allama Imam Abu Zakaria ibn Sharaf al-Nawawi of Damascus (May

Allah have mercy on him) said in Sahih Muslim under the chapter of

“ نجسيان المسلم لا یعل ليالدل ” (The evidence that a Muslim is not impure):

The disbeliever has the same decree as the Muslim has. This is also the

creed of the Shawafa'is and the majority of the Salaf and Khalaf

(predecessor and successor scholars). The verse "انما المشرکون نجس" (The

polytheists are unclean.) refers to the impurity of the belief of the

disbelievers and polytheists. This does not mean that their limbs are

impure like the urine and defecation.

As for the unbeliever, the ruling in the purity and the impurity is as the

same as Muslim’s ruling is. This is our doctrine and the doctrine of the

Jamahir (masses) from the predecessor and the successor scholars. As

for saying of Allah Almighty: " انما المشرکون نجس", so that is meant here is

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the impurity of belief and dirtiness, and it is not intended that their

limbs are impure, such as the impurity of urine and defecation.

فلا يقربوا المسجد الحرام بعد عامهم هذا

So, after this year, they would not be able to come near the Sacred

Mosque. In this verse, Muslims are commanded to prevent infidels and

polytheists from approaching the Sacred Mosque.

This ruling is different on the impurity of the polytheists and the

prohibition of proximity is for the purpose of exaggeration. According

to Imam Al Azam Abu Hanifa, the prohibition in this verse is to prevent

polytheists from performing Hajj and Umrah, not from the Haram, the

Masjid al-Haram and other mosques. According to Imam al-Shafi'i, it is

forbidden to enter the Masjid al-Haram especially. According to Imam

Malik, it has been ordered to stop the polytheists from all mosques, as

in the commentary of Abi Saud:

هو وةالمراد بہ المنع عن الحج و العمر :ليعن الدخول مطلقا،و ق یالمراد بہ النه ليو ق"

من دخول الحرم و المسجد الحرام و سائر المساجد منعونيرحمہ الله۔۔۔ولا ۃفيحن یمذهب اب

عيمن جم منعونيو عند مالک ۃمن المسجد الحرام خاص منعوني یعنده و عند الشافع

"المساجد

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And it was said that this is meant forbidding entry at all, and it was said

that this is meant by the prohibition from Hajj and Umrah and this is

the ruling of Abu Hanifa (May Allah's mercy be upon him), and they

would not be prevented from entering the Haram and the Grand

Mosque and other mosques as per his doctrine, and according to Al-

Shafi’i, they would be prevented from the Grand Mosque in particular,

and according to Imam Malik, they would be banned from all mosques.

According to the Shawafa'is, infidels and polytheists are not allowed to

enter the Haram, but in other mosques, they can enter the mosque

with the permission of the Muslims. Then here the polytheists are

meant to be special idolaters or other types of infidels that has been

discussed upon by Shawafa'is. Allama Subki says: Infidel will be barred

from entering the Haram, whether he is a Dhimmi (a non-Muslim

minority in a Muslim country) or a Musta’min (a non-Muslim who

comes temporarily with a passport or visa).

Imam al-Nawawi al-Shafi'i of Damascus says: It is permissible for a

disbeliever to enter mosques other than the Haram with the permission

of Muslims (whether he is a person of covenant or a pagan or a

follower of the Book). Because a delegation of Thaqif came to the

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Prophet (PBUH) and the Prophet (PBUH) set up a tent for them in the

mosque. When they converted to Islam, they fasted. This Hadith is

narrated by Tabrani with the authentic chain. There is another

narration which is narrated by Hazrat Abu Hurayrah (May Allah be

pleased with him), which mentions the arrest of Thumama ibn Athal

and tying him to the pillar of the mosque. That is why Imam Shafai'

ruled that an infidel could enter the mosque with the permission of

Muslims even if he is not from People of the Book. But it is not

permissible for a disbeliever to enter the mosques and Haram of

Makkah. Allama Nawawi has written in "Majmoo" that our companions

say that no infidel should be allowed to enter the Haram and it is

permissible for the infidel to enter every mosque outside the Haram

and with the permission of the Muslims he should stay in the mosque

at night. (Complement of Sharh -e-Tahzib, Vol. 9 p. 436, 437 Published

by Dar al-Fikr, Beirut)

According to the Hanafis, non-covenanted (with which the Muslims

have not reached an agreement) polytheists will be prevented from

entering the Haram and the rest of the mosques. But those covenanted

non Muslims will not be barred from entering the Haram and the rest

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of the mosques. Imam Muhammad (May Allah bless him and grant him

peace) said in Sair -e-Kabir:

ان ريوهو کافر غ ۃالهدن یالمسجد ف دخليبن حرب کان انيان ابا سف یو ذکر عن الزهر

المسجد قربواي فلا جس انما المشرکون ن : یالمسجد الحرام قال الله تعال یف حليذلک لا

.الحرام

(Sair -e-Kabir with explanation V : 1, p. 134, published by Al Maktabah

Lil Thaurah Al Islamia, Afghanistan)

It is narrated by Zuhri that Abu Sufyan used to come to the mosque in

the days of the treaty of Hudaybiyyah even though he was a disbeliever

at that time. However, this is not permissible in the Masjid al-Haram

because Allah Almighty says: The polytheists are impure and they

should not come near the Masjid al-Haram.

It is obvious from the words of Imam Mohammad that the absolute

polytheists will be prevented from entering the Masjid al-Haram, but in

the Jami' Saghir, he has made it clear that there is no restriction in

entering the Haram for the Ahl al-Dhimma (Covenanted people). He

says: المسجد الحرام ۃاهل الذم دخليولا باس بان " It is okay for the people of

covenant to enter the Grand Mosque. (Jam-e- Saghir, p. 153, published

by Mustafai Hind.)

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In view of Imam Muhammad's clarity, the view of the Hanafi jurists is

that those in covenant will not be barred from entering the Ka'bah and

the rest of the mosques. This prohibition is only for non-covenanted

polytheists.

In Alamgiri:

طيالمح یکذا ف حيالمسجد الحرام و سائر المساجد و هو الصح ۃلا باس بدخول اهل الذم

یللسرخس

There is no hindrance in entering of the Ahl al-Dhimmah (covenanted

people) in the Masjid al-Haram and the other mosques and it is correct

as in the book Al Muheet of Sarkhasi.[Fataawa al-Alamgiri, vol. 5, p.

346, published by Kubrah Aamiriyah, Bulaq, Egypt[

Here the statement " حيو هو الصح", indicates to what Allama Sarkhasi has

written in the commentary of Sair-e-Kabir that it is not forbidden for

both Harbi and Dhimmi (persons of treaty) to enter the Masjid al-

Haram and other mosques. It is not correct.

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According to Imam Malik, non-Muslims of any kind are not allowed to

enter any mosque, whether it is a Haram mosque or a non-Haram

mosque.

According to Imam Ahmad ibn Hanbal, it is absolutely forbidden for

polytheists to enter the Haram (the part of Makkah that is part of the

Haram.)

We have taken all these references from Allama Saeedi's commentary

of Sahih Muslim vol. 3, pp. 681, 682 and 683.

ي (3) ن الكفار و ل لونكم ي ن ي امنوا قاتلوا الذ ن ي الذ هاي ا مع و -غلظة كم ي ف جدواي م ا ان اعلمو ن ي المتق

(Verse: 123)

O you who believe! Strive hard against the disbelievers who are near to you, and let them find hardship in you, and know that Allah is with those who are pious. (Kanzul Iman)

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Recently, a new video of Wasim Rizvi has gone viral in which he has read the reverse translation of 6 out of 26 verses presented in the Supreme Court with great fury and audacity. We have already given the answer to the first verse “ .الحرم الخفاذا انسلخ الاشهر ” in our second issuance. In this verse “ الاشهر الحرم” is translated by this antithetical as the month of Ramadan, while “ الاشهر الحرم” refers to the months of Dhu al-Qaeda, Dhu al-Hijjah, Muharram and Rajab. Surprisingly, the one who understands the Qur'an in such way that he does not even know that what is meant by ? "الاشهر الحرم" He is going to challenge the twenty-six verses of the Qur'an in Supreme Court and by repeating it extensively in the media, he is showing that:

على قلوبهم و على سمعهم خت ى ابصارهم غشاوة -م )7 ةالبقر(م ي و لهم عذاب عظ -و عل

Allah has set a seal on their hearts and on their hearing and there is a covering over their eyes and there is a great punishment for them. (Kanzul Iman)

Examples of such people have not yet been over.

Verse No. 123 of Surah At-Tawbah has been mentioned by him in a viral video and he has included it in his petition. You have been informed that in the most of the verses of Surah At-Tawbah, the disbelievers and polytheists are Arabs who not only violated the peace treaty but also showed great aggression against the Muslims by inflicting horrific battles like Badr, Uhud and Khandaq in which they attacked the Prophet of Islam in Uhud and martyred the holy teeth. Amr ibn Qamiyah hit a stone with such force that the Prophet’s (peace and blessings of Allah be upon him) cleave links got stuck in his face, which injured the sacred lips and face.

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Demonstrating fierce aggression, they martyred 108 Muhajireen (migrant) and Ansar (supporter) companions. Even then they were not satisfied with that. According to different traditions, they attacked Madinah with a heavy force of ten thousand or twenty four thousand battalions and all the Arab tribes, which was defended by the companions by digging a trench. Then when the resolution of Hudaybiyyah was passed, they disobeyed it too. In the verses of Surah At-Tawbah, it is commanded to wage jihad against such evil infidels and polytheistic Arabs and not the peace loving citizens of India and the brothers of the native land.

After this necessary explanation, we now want to tell you which disbelievers are meant by the verse of 123 of Surah At-Tawbah which commands the believers to wage jihad against the close infidels. But before that, we want to explain what is meant by the word " کفر" or its derivatives such as mentioned in various verses اور کافرون نيکافر،کفار،کافر in the Holy Qur'an? Is the word kafir abusive as the antithetical like Wasim Rizvi is understanding and explaining it? So we want to make it clear to the followers of Islam and the brothers of the homeland that kafir is not a word that may be a cause of pain, ridicule, humiliation or suffering, but it is just a term compared to Muslim. The one who believes in oneness of God Almighty, the Prophet (peace and blessings of God be upon him), other Prophets and Messengers and the shariah related matters is called Muslim (believer) and whoever denies it and does not believe in it is called a disbeliever as Allah says:

ف ي ك و كنتم امواتا فا ) 28 البقره(اكم ي ح تكفرون با

How can you disbelieve in Allah while you were dead, then He created you? (Kanzul Iman). Similarly in another place He says:

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و ملىك كفر ي من و خر فقد ضل ضللا بع وم ي ته و كتبه و رسله و ال با ) 136النساء (داي الا

And whoever disbelieves in Allah and His angels and His books and His apostles and the last day, he indeed strays off into a remote error. (Kanzul Iman)

And it is said ، أو بنعم: الله ۃکفر با Disbelief in Allah, or in the grace of Allah. He denied Allah or His blessings (Al-Mujam Al-Wasit, p. 956).

I looked and searched in many dictionaries of Arabic, Urdu, English but I did not find such meaning of the word kafir in any dictionary even after a lot of searching which would contain the meaning of abusing for this word from any angle. Therefore, everyone should get rid of the misconception that the word kafir is an insult to the brothers of the homeland. Let me tell you in even simpler words that there is one Muslim and another non-Muslim and those who are non-Muslims are called kafir or kuffar in the Qur'an as it is mentioned in this verse of Surah At-Tawbah.

After explaining the meanings and conception of Muslim and Kafir, in this verse of Surah At-Tawbah, under the formula of proximity, believers are first commanded to wage jihad against the infidels nearby, as the Prophet was commanded to preach Islam and warn those who were very close to him and to whom you had a lot of trust because whoever is very close, deserves first well-being and reform.

Now which of the close infidels are meant in this verse? There are two views in it: (1) The Jews of Madinah are meant, such as Banu Qurayzah, Banun Nadhir, Banu Qainqa. (2) The Romans, because they lived in

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Syria and Syria was closer to Madinah than Iraq, as in the commentary of Abi Saud:

سکنونيفانهم کانوا الروم: ليو ق بريو خ ريوالنض ۃظيقر یکبن ۃنيالمد یحوال هوديهم ال: ليق ) 112ص 4سعود ج یاب ريتفس( رهيغ العراق و یال ۃبالنسب ۃنيمن المد بيالشام وهو قر

It is said: They are the Jews around Madinah, as Bani Quraizah, Al-Nadhir, Khyber and it is said: The Romans are meant because they used to live in Syria, which is close to Madina, more than Iraq and elsewhere.(Tafsir Abi Saud, V. 4, p.112)

But it is conjectured that this refers to the Jews of Banu Qurayzah, Banu Nadir, Banu Qainqa 'who settled in Madinah and were so economically prosperous that they controlled the trade markets of Madinah and other cities. They were also afflicted with all kinds of moral ailments such as usury, lying, conspiring day and night, and distorting the divine commandments for personal gain. They hated and envied the Muslims. The Arabs tribes such as Aws and Khazraj who later became known as Ansar (Supporters) companions were always suppressed by the Jews because of the economic downturn. They were often indebted to the Jews and for the debt; these Jews mortgaged their wives and children in Madinah. One of the reasons for the superiority and supremacy of the Jews of Madinah was that they were astute and wise along with being the People of the Book.

In Makkah, there was only one nation in front of Muslims who were idolaters, ignorant and arrogant, while Madinah was the center of different nations and believers in different religions. So the Prophet (peace and blessings of Allah be upon him) made a treaty with the Jews of Medina with his prophetic insight after migrating to Madinah which is known as the scripture in the books of history and biographies. The

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provisions of it were very comprehensive and very important for peace and order, with the aim of not disturbing the internal peace and order of the city. If there is any threat from outside, then all the tribes of Madinah should unite and fight it. This treaty was based on equality and in its provisions; all the civil and religious rights of the people of Madinah without any discrimination were protected. But the Jews did not give up their nature and started covert propaganda against Islam and the people of Islam, for example, by trying to divide the Aws and Khazraj (Ansar companions) and try to rekindle the fire of civil war which was raging from the decades in both groups before the migration the Holy Prophet (PBUH) and caused the death and destruction of both groups. Due to this civil war, before the migration, they had become the vassals of the Jews. Despite the treaty, Jews considered polytheism and idolatry to be better and preferred it than monotheism, while they themselves were the People of the Book. They were also ready to apostatize after accepting Islam. It is the case with Wasim Rizvi today. Behind the scenes, they also plotted against the Holy Prophet (peace and blessings of Allah be upon him) until he and his companions had been always in danger of losing their lives because of Jews. An example of this is that when the time of Hazrat Talhah ibn Bara '(may Allah be pleased with him) came to an end, he bequeathed that if my breath goes out in the night, do not inform the Holy Prophet (PBUH), lest he come to the funeral and the Jews attack him.

As in "Asad al-Ghaba:"

عليه وسلم فإني أخاف عليه :فقال صلى ادفنوني و ألحقوني بربي ،ولا تدعوا رسول اليهود أن يصاب في سبيل

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(Asadul-Ghaba in the Knowledge of the Companions, V: 3. P: 81)

The hypocrites of Madinah were also in the forefront of this conspiracy. Their leader was Abdullah ibn Ubai. The Jews were his allies. The polytheists of Makkah were constantly inciting them to fight with our master (peace and blessings of Allah be upon him). Else they would do such and such. Ka'b ibn Ashraf used to give a separate headache. The result is that the Jews of Madinah could not keep their agreement for a long time. A Muslim woman who went to sell milk in the neighborhood of Banu Qainqa, they stripped her naked in front of the people in bazar and when the Prophet (peace and blessings of Allah be upon him) called them to talk about it, they returned the treaty paper and agreed to fight. Their cunning and mischief increased to such an extent that they even planned to assassinate the Holy Prophet (peace and blessings of Allah be upon him) in secret, but in time, you came to know of his deadly plan through divine revelation. In view of these reasons, causes and circumstances, the believers were commanded in this verse to take notice of the disbelievers who are near and then to look at those who are far away,

Because the famous proverb: the secretary of the house is like the one who has the all authority. Those who are closer than those who are far away are more dangerous and threatening. This is the meaning of this verse that the believers should first fight against the Jews who live near them, like Banu Nadir, Banu Quraiza (The Jews of Madinah). This verse does not mean that Muslims unnecessarily line up against non-Muslim brothers in their neighborhoods, localities, villages, towns and cities with guns, and AK 47, and shoot their human brothers with bullets, as Wasim Rizvi is creating this illusion and wants the both parties to line up against each other by provoking the Indian brothers.

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The mystical interpretation of Surah At-Tawbah verse (123) is that the believers should first fight and do jihad against the close disbelievers i. e. their souls, then think of the disbelievers outside and far. That jihad is easier to them, but jihad to the mischievous soul is a harder and more difficult task. So you need to be very hard and tough so that your souls will not soften at any time so that it will prevail over you. That is why it has been said that jihad against infidels is a lesser jihad and jihad against the self is a greater jihad. Arrows and swords can be bought from the bazaar for lesser jihad, but weapons to fight the self are not sold in the streets and bazaars. For this, the candle of love of the Prophet has to be lit in the heart and one has to go through extreme struggle which is a very difficult task.

(4)

لنهم جلودا غ هم ي سوف نصل تناي کفروا با ن ي ان الذ ذوقواي ل رهاي نارا کلما نضجت جلودهم بد کان عز . ماي حک زاي العذاب ان

(Chapter: An Nisa, Verse: 56)

Those who disbelieve in Our revelations, We will soon drive them into the Fire. Whenever their skins are ripe, We will replace them with skins to enjoy the torment. Indeed, Allah is Exalted in Might and Wise. (Kanzul Iman)

This verse of Surah An-Nisa 'is one of the verses of punishment in which Allah, while making a promise (of punishment) to the deniers of the verses of Allah, says that we will put them to Hell.

Before explaining it, let us tell you that it relates to the previous verses, so let us take a brief look at the previous verses.

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This is preceded by verse number 51, the reason of revelation of which states that a delegation of seventy Jews arrived in Makkah from Madinah to meet the Quraysh of Makkah, led by leading Jewish scholars such as Hayy ibn Akhtab and Ka'b ibn Ashraf. The purpose of this delegation was to make the Quraysh of Makkah their ally in the war against the Holy Prophet and to violate the agreement reached between the Holy Prophet and the Jews which we have highlighted in our fourth issuance. When the conversation between them started, the Quraysh of Makkah said to them, "You are the People of the Book and you are closer to Muhammad (pbuh) in our opinion. So we cannot easily trust your words. However, if you satisfy us by prostrating to our gods, then we can trust you and make you our ally in the war against Muhammad (pbuh). The result was that the Jews bowed down to the idols for the sake of their purpose. The cunning and tricky were in their nature. So it did not take long for them to obey satern, then Abu Sufyan who did not convert to Islam at that time, addressed them and asked Ka'b ibn Ashraf: “you are the People of the Book. You have the knowledge and we are illiterate compared to you. Tell me, are we on the straight path or Muhammad (PBUH) and his companions?” Ka'b ibn Ashraf said: “What does Muhammad (PBUH) command you to do?” Abu Sufyan said: “He commands us to worship only one God and forbid us to worship hundreds of gods.” Ka'b ibn Ashraf asked Abu Sufyan: “What is your religion?” In response, Abu Sufyan explained his religion and practices.

Ka'b ibn Ashraf said eloquently: " لايسب ی انتم اهد " [Tafsir Abi Saud, vol. 2, p. 189] “you are on right path.”

In verses 52 and 53, Allah Almighty rebuked the Jews for this act and said: “If they have power and authority on earth and they become the

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masters of the black and white of the earth; So evict other people and don't give them even a sesame place to live and settle down”. The cruel treatment on Palestinians by the Jews today is not hidden from the eyes of the world.

Verse No. 54, sheds light on the filthy nature of the Jews and states that they are jealous of them; those on whom Allah has showered His bounty and grace, especially the Holy Prophet and believers. They have bitter resentment and enmity towards them, and those whom Allah has given prophethood, help, dominion and honor. This makes them jealous.

Then it was said in verse no. 55: Then some of the Jews advanced towards faith and Islam and believed in the faith of oneness of God and the prophethood of the Prophet (peace and blessings of Allah be upon him) like Abdullah ibn Salam and their people (may peace be upon them). Some people turned away, such as: Ka'b ibn Ashraf and Hayy ibn Akhtab, etc.

Now after this, we come to verse 56 of Surah Nisa which has been objected by Wasim Rizvi and he has included it in his petition and in the viral video he has presented its translation.

There are two possibilities in the verse: " اتنايکفروا بآ نيان الذ ", those who disbelieve in the verses."

(1) This refers to the disbelievers of the Prophet's time, for example: Jews, Christians, other disbelievers and polytheists of Arabia.

(2) The first and last disbelievers are meant, for example: before the time of the Prophet, at the time of the Prophet, and after the time of the Prophet.

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The verses on the first meaning refer to the verses of the Qur'an, all the miracles of the Holy Prophet, all the instructions, rules and laws issued by the Prophet (PBUH). On the second meaning, the verses refer to the four famous divine books such as the Torah, the Gospel, the Bible, the Qur'an and a hundred unknown scriptures. The ten scriptures are revealed on Adam (peace be upon him), fifty on Hazrat Shayth (peace be upon him), fifty on Idris (peace be upon him) and thirty on Ibrahim (peace be upon him).

As in Marqaat al-Mufatih:

ثيش یآدم و خمسون عل یعشر صحائف نزلت عل: و اربع کتب، منها ةمأ ۃالکتب المنزل" و افضلها القرآن۔ ۃالسابق ۃو الاربع ميابراه یعل ةو عشر سيادر یو ثلاثون عل

[Mirqatul Mafatih, V: 1, Page: 117]

The revealed books, and four books, including: Ten scriptures were revealed to Adam, fifty on Shayth, thirty on Idris, ten on Abraham (PBUH), and the previous four, the best of which is the Qur’an.

And all the miracles, evidences and rulings that have been given to all the previous Prophets and Messengers are meant, as in the commentary of Abi Saud under this verse:

إما القرآن أو ما يهم كله و بعضه أو اتيفالمراد بالآ صلى الله عليه وسلمکفروا برسول الله نيبهم الذ ديان ار"

"ما يعم سائر معجزاته أيضا الخ

[Tafsir Abu Saud, V. 2, p. 191]

If it is meant by them those who disbelieved in the Messenger of Allah then the verses are meant by either the Qur’an or the matters in whole and in part, or what all of his miracles too, etc.

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After this clarification and explanation, we now tell you that Allah, the Exalted, has rebuked all the disbelievers in this blessed verse and has chastised them and said: “We will soon pull them into the Fire. Whenever their skins are ripe, we will replace them with skins to enjoy the torment. Indeed, Allah is Exalted in Might and Wise.”

This means that the burnt skin will be replaced with a new skin which will be different in form and from the first skin, but in terms of matter, it will be the same skin, i.e. only the attribute will change. The substance will remain the same. Hazrat Ibn Abbas (May Allah be pleased with him) says: " ۔سيکامثال القراط ضاءيجلودا ب بدلوني " “They would be changed with white skins, like white papers.” (Interpretation of the Abi Saud Too):

Their black skin will be replaced by white skin like paper, or new skin will come out of the flesh, just as in the world when the skin is burnt, new skin comes out in a few days after treatment. The process of change will take place so that the power of feeling does not run out in them because torture and grace are meaningless without feeling. Thus they will continue to enjoy (Punishment) the denial of divine verses.

(May Allah safeguard us!)

The promise made by Lord the Exalted in this verse is in accordance with the requirements of nature. Obviously, whoever denies the divine verses, goes against the laws laid down by Him, does not follow his shown path, denies the Prophets and the Messengers and conspires against them by plotting to kill them. Instead of worshiping Allah, he

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worships idols made by his own hands, which cannot benefit his priests if they are worshiped. If they are not worshiped, they will not harm, and even they will not be able to protect themselves. Allah says:

" ه ي ما لا نفعهي و ما لا ضر "

(Chapter: Al Hajj/12)

Allah will punish such disbelievers and this is also the system of worldly governments. For example, in our own country you see the process of punishment and retribution are going on. Anyone who does not respect the laws of the country has to go through the process of punishment. In the same way, if a crime is committed, it would be punished that is also enshrined in the constitutional provisions of the country. If a person raises a revolt against the country and commits treason, our constitution provides life imprisonment or execution for such persons. Punishment has been adhered to as for crime. تدان۔ نيتد ۔کما (Tit for tat).

It is something that the Qur'an does not promise only to the disbelievers and polytheists, but also to the (sinful) believers. Wasim Rizvi saw these verses in the Qur'an, but his view missed on these verses, in which the painful torment of the non-prayerful Muslims has been described and they have been severely reprimanded, such as this blessed verse:

الخ) 3(الذين هم عن صلاتهم ساهون ) 1(للمصلين فويل

(Al Ma'un 4, 5)

So woe to those who are heedless of their prayers. (Kanzul Iman)

(Wail is the name of the valley of hell from which even hell seeks refuge from)

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Similarly, this verse of the Holy Qur'an: فخلف من بعدهم خلف الخ (Chapter: Maryam, Verse: 59)

“Then bad people came after them, who neglected their prayers and followed their own lusts, and soon they will be gathered together in the dreadful valley of Hell.” (Kanzul Iman)

(Ghai is a hot canal of Hell or a valley of Hell)

Similarly, this verse of the Holy Qur'an in which there is a very strong punishment for those who deny giving Zakat:

ة والذين يكنزون الذهب والفض

(Chapter: Al Taubah, Verse: 34،35)

“And as for those who hoard up gold and silver and do not spend it in the way of Allah, give them glad tidings of a painful punishment. The day when their wealth will be heated in the fire of Hell. Then their foreheads and their sides and their backs will be scorched with it (and it will be said): This is what you used to hoard for yourselves, so taste your hoarding.”

There are many such verses. We have mentioned only three verses here as examples.

From these verses it is clear that the Qur'an contains punishments for both believers and infidels. Therefore, anti-Islamic elements should keep an eye on these verses which also mention punishments for believers. The Holy Qur'an presents a formula for punishment for the same crime.

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ي (5) ا ابآءكم و اخوانكم اول ن ي الذ هاي ا و من - مان ي ان استحبوا الكفر على الا آء ي امنوا لا تتخذونكم فاولىك هم الظل تولهم ي مون م

(Chapter: Al Tawbah, Verse No. 23)

O you, who have believed, do not make your father and brothers as friends if they choose disbelief instead of the faith, and whoever of you befriends them, and then they are the wrongdoers. (Kanzul Iman)

ي (6) ى اول هود ي امنوا لا تتخذوا ال ن ي الذ هاي ا تولهم ي و من - بعض آء ي بعضهم اول نم آء ي و النصرنكم فانه منهم لا - م ن ي القوم الظلم یهد ي ان

(Chapter: Al Maidah, Verse, 51)

O you, who have believed, do not take the Jews and the Christians as friends. They are friends of one another, and whoever of you befriends them, he is one of them. Indeed, Allah does not guide the unjust. (Kanzul Iman)

ي (7) ن الذ نكم ي اتخذوا د ن ي تخذوا الذ امنوا لا ت ن ي الذ هاي ا اوتوا الكتب من قبلكم ن ي هزوا و لعبا مؤمن - آء ي و الكفار اول ان كنتم م ن ي و اتقوا

(Chapter: Al Maidah, Verse: 57)

O you who have believed, those who have made your religion a joke, those who were given the Book before you, and the disbelievers, do not take any of them as your friend, and fear Allah, if you are believers. (Kanzul Iman)

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Waseem Rizvi has also presented these verses in his petition with the note that these verses incite hatred and violence in the country. (May Allah safeguard us)

Since عنہ یمنہ (which is forbidden) is common in these verses, we have included these three verses together in this issuance so that the answer does not have to be repeated over and over again. In these verses, Allah Almighty forbade the believers to be friends with the Jews, the Christians, the infidels, the polytheists and the apostates. He also expressed his displeasure and anger at those who befriended them. Before shedding the light on it, we want to make it clear for the anti-Islam groups that Islam is a religion of nature; it did not come to play with human life, but to create, improve and elevate human life to the level of perfection by keeping pace with developments. So here Wasim Rizvi and anti-Islamic groups should understand that these verses forbid friendship with Jews, Christians, infidels, polytheists and apostates, but these verses do not forbid dealing with them that is, buying, selling, transactions, getting together and sitting down, peaceful living in a society and other worldly affairs. So those who accuse the Qur'an of inciting hatred and violence should understand this and know that friendship and affairs are two different things. Neither of them is obligatory for anyone. It may be that you have affairs with someone for the whole of your life, you have transactions, and you have to get up and sit down, but even if there is nothing for the sake of your friendship and relationship. It is also possible that you have a friendship, love, affection and attachment with someone, but you do not have any dealings, transaction and affairs with him throughout your life. It has become clear that matters are not necessary for friendship, nor friendship is necessary for matters. Loyalty and friendship is one thing

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and affairs and society are another. In these verses, Allah forbids friendship with Jews, Christians, infidels, polytheists and apostates. He does not forbid dealing with them and associating with them.

The reason for forbidding alliance (heart-to-heart friendship) is that Muslims do not lose their religion and faith by having too much relationship, keeping them in their hearts or sitting in their hearts and fall in love with them and give them their religious and national secrets and turn away from Islam as Wasim Rizvi is a living example of this today. It is the consequences of loyalty and heartfelt devotion that he rebelled against Allah and His Messenger. He is accusing the three caliphs and apostatizing from his religion and faith, sitting in the lap of the Jews and the Christians and speaking their language. The world should know that Islam promotes national unity, brotherhood. Islam does not oppose to get and sit with the homeland brothers as required, living together and doing business with them, or doing any public welfare work with them. But it is against having friendship with them. It is not only Islam but also the constitution of our country and other countries that call for friendship with any enemy country to such an extent that the national secrets are not shared with them. The relationship with them should not be taken to the extent that the security of the country is at risk by revealing the military, force and other secret activities to them and the lives of the citizens are being toyed with. If anyone commits it, he is prosecuted under the provisions of treason and he is put on the gallows so that this can be a lesson and admonition for others.

What we have stated before, we now present some evidence for it: When the first verses of Surah Al-Mumtahanah were revealed, such as:

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ي خذوا عدو ن ي الذ اه ي ا كم اول ی امنوا لا تت آء ي و عدو

(Al Mumtahinah 1) O believers! Do not befriend my and your enemies. (Kanzul Iman) The believers have resorted to violence in enmity with their relatives, and they have become very strict with them in this matter. Then Allah revealed this verse: (Khazain-ul-Irfan)

عن نهىكم ي لا ن د خرجوكم ي و لم ن ي الد یف قاتلوكم ي لم ن ي الذ ا اركم ي م وهم و تقسطو ان تبر ان - هم ي ال ن ي المقسط حب ي

(Al Mumtahinah, 8)Allah does not forbid you from those who do not fight you in religion and do not expel you from your homes that you may deal kindly with them and deal justly with them; surely those who do justice are beloved of Allah. (Kanzul Iman)

According to the commentary of this verse, the commentator Abi Saud says:

و تقسطوا (بدل من الموصول ) ان تبروهم( یعن البر بهولاء فان قولہ تعال نهاکميلا یا ۔نيالعادل یا) نيالمقسط حبيان الله (العدل یبالقسط ا هميتفضوا ال یا) هميال

(Tafsir Abi Saud vol. 8 p. 238)

The summary is that those who have not wronged with you and have not expelled you from your homes; Allah does not forbid you to treat them with kindness, justice and benevolence.

In the same way, in the commentary of this verse, the writer ofMadarik says: قولا و فعلا هميتکرموهم و تحسنوا ال " (Madarik, Part Three, p. 248, Jamili Muhalla Publisher, Mumbai, No 3)

This also means that you should respect those who have not wronged you, and be kind to them in word and deed, and then be kind to them. Then Allah explained the difference and said:

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عن الذ نهىكم ي انما ن د و ن ي الد یقتلوكم ف ن ي ى اخراجكم ان اركم ي اخرجوكم مو ظهروا عل

)٩ ضايا(اولىك هم الظلمون ف تولهم ي و من - تولوهم

Allah forbids you from those who fought you in religion or expelled you from your homes or helped to expel you to befriend them and whoever befriends them they are the oppressors. (Kanzul Iman)

Now we quote from Fatwa Rizviyah Sharif that the research of Syedi Imam Ahmad Raza (May Allah be pleased with him) is final letter for us.

Imam Ahl-e-Sunnat Sayyidi Aala Hazrat Imam Ahmad Raza says Explaining that what are meant by the verses of chapetr Al Mumtahinah: From this research, it became clear that in " نهاکميلا مہيکر " , the word Bir means only the average, that the higher (the type higher of friendship, alliance, love, union, docility, wetness) is also forbidden for person of treaty and lower type (the type of friendship such as matters and feasts) is also permissible for the person of non-agreement and the verse has been revealed for difference. It has also been revealed that in " نهاکميانما مہيکر ", the sentence "لا تولوهم" means the same kindness and relationship so that the competition and the difference between the two parties can be seen. There is in the commentary of Ma'alim and the commentary of Kabir:

۔ہيالله الآ نهاکميعن صلتهم فقال انما نهاهمي نيثم ذکر الذ

Then Allah describes those who are forbidden to do good deeds with and says: Allah forbids you from those who fought you in the religion. (Fataawa Rizviyah, vol. 14, p. 469, Ahl-e-Sunnat Barakat Raza Purbandar, Gujrat)

Then in another place, Syedi Imam Ahmad Raza (May Allah have mercy on him), in response to a question by Maulana Syed Sulaiman Ashraf

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Bihari, Professor of Theology, Muslim University, Aligarh, explains the real types of friendship and their ruling: And society is permissible due to necessity and compulsion, otherwise it is forbidden. There is no need or compulsion for permissibility of rejoicing but expediency is enough. This is a matter excluded from all of these types of friendship. This is permissible for every disbeliever except apostate. (Fatawah Rizviyah, V. 6, P. 110, Raza Academy Mumbai)

We will now briefly describe the revelation of the verses of this issuance. In verse 23 of Surah At-Tawbah, addressing all the believers, it was said that one should not associate with the infidels and polytheists and this verse was revealed about the Muhajireen. When the conditions in Makkah became very bad, the companions were ordered to emigrate. Some people asked why it was possible for a person to leave his parents, brothers and sisters, relatives, land, property, and home. This verse was revealed as per the commentary of Abi Saud:

آخره یفقالوا ال ةلما امروا بالہجر نيالمہاجر ینزلت ف يۃالآو

and the verse was revealed in the Muhajireen with the order of migration, then they said to the last (Tafsir Abi Saud, vol. 4, P. 54)

When this verse was revealed, the companions carried out the command of Allah and His Messenger with such strictness that their relatives would come to them, but they would not pay any attention to them, nor would they spend anything with them. There is another saying that this verse was revealed about those who returned to Mecca after apostasy.

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In verse 51 of Surah Al-Maidah, for flocculation, commands were given to the believers that friendship and companionship with the Jews and Christians, that is, helping them and asking them for help and having heartfelt relations with them, is forbidden. Even the revelation of this verse is related to Hazrat Ubadah ibn Samit, the companion of the Prophet (peace be upon him) and Abdullah ibn Abi Ibn Salul, the leader of the hypocrites.

Verse 57 of Surah Al-Maidah was revealed about Rifaa bin Zayd and Suwaid bin Harith who first showed their Islam and then they were hypocrites. Some Muslims were fond of them despite their hypocrisy. Then this verse was revealed. As it is stated in Madarik:

من لارج او کان االاسلام ثم نافق االحارث قد اظهر ابن ديو سو ديبن ز ۃان رفاع یو رو فنزل وادونهماي نيالمسلم

(Part Two, pg. 290 Mutaba' Asah al-Matabe, Mumbai)

{8}

ن ح ث ي واقتلوهم ح ة اشد من القتل و لا تقتلوهم اخرجوكم و الفتن ث ي ثقفتموهم و اخرجوهم م ن ي الكفر جزآء كذلك - فان قتلوكم فاقتلوهم - ه ي ف قتلوكم ي عند المسجد الحرام حتى

(Chapter: Al Baqrah, Verse: 191)

And strike on the disbelievers wherever you find them and drive them out from where they drove you out, and their mischief is worse than killing, and do not fight them near the Sacred Mosque until they fight you there and if they fight you, kill them. That is the recompense of the disbelievers. (Kanzul Iman)

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{9}

خذوا منهم اول - ل ي سب ی ف هاجرواي حتى آء ي ودوا لو تكفرون كما كفروا فتكونون سوآء فلا تتخذوا منهم و ث ي فان تولوا فخذوهم و اقتلوهم ح را ي و لا نص اي ل وجدتموهم و لا تت

(Chapter: An Nisa, Verse: 89)

They wish that you should disbelieve, as they disbelieved, so that you may all be one. So do not take anyone as a friend until they leave the house in the way of Allah. Then if they turn away, then seize them and kill them and do not take any of them as a friend or helper. (Kanzul Iman)

اشترى من المؤمن {10} ف ل ي سب ی ف قاتلون ي انفسهم و اموالهم بان لهم الجنة ن ي ان قتلون ي نج یحقا ف ه ي عل ن،وعداقتلو ي و ،و من ا ل ي التورىة و الا فاستبشروا وفىو القران بعهده من م ي به،و ذلك هو الفوز العظ عتم ي با ی الذ عكم ي بب

( Chapter: Al Taubah, Verse: 1)

Verily, Allah has bought from the Muslims their property and their lives in exchange for Paradise for them. they fight in the cause of Allah, they kill and die. The true promise is upon His mercy in the Torah and the Gospel and the Qur'an. Who will fulfill the most than Allah? Rejoice in the bargain which you have made with Him, and that is the great attainment. (Kanzul Iman)

{11}

بهم ي قاتلوهم عذ با ؤمن شف ي و هم ي عل نصركم ي و خزهم ي و كم ي د ي ن ي صدور قوم م

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So fight them, Allah will chastise them with your hands and disgrace them and will help you against them and will cool the hearts of the believers. (Kanzul Iman)

These four verses are also accused of inciting violence and hatred. ( اذيالع

Since these four verses have a bit in common fight. So we have .(باsummarized all these verses in the contents of this issuance. Before shedding light on the essence of these verses, let us make it clear to the brothers of the country Non-Muslims and followers of Islam that when you deviate from the prejudice over the meaning, denotation, reason of revelation and context of these verses and you should be honest about these verses. If you look closely, it will be clear to you that these verses are meant to teach a lesson to the disbelievers and polytheists either due to defending against the enemy or because of their violation of treaty. In none of these verses, the believers are commanded or permitted to take aggressive action against their rivals, to kill and to take unlawful action without the just cause.

There are many verses in the Holy Qur'an which have such a deep connection with the precedents and later contexts. Since it is very difficult to understand the meaning unless these are taken into account. In fact, there are many such verses that if their predecessors and later are not associated with them, then the true meaning will be missing. For the sake of comprehension, I will give a clear example:

Who does not know that prayer is obligatory on every sane and mature Muslim? This has been enjoined in the Qur'an and Hadith, for example:

لو مواي و اق ة الص (Chapter: Al Baqrah, Verse: 43)

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لو ة اقم الص (Chapter: The Children of Israel: 78)

لوت یعل حفظوا الص (Al-Baqarah: 238)

In the same way, its virtue and usefulness have been highlighted in the hadiths, even though it has been declared as one of the Shari'ahs of the religion. Now, if people like Wasim Rizvi, while declaring war against the Qur’an, say that it is wrong; the message of Allah cannot be of two kinds. So these verses should be deleted from the Qur'an because it is clearly stated in the Qur'an: ي لو ن ي ذ ال هاي ا ة امنوا لا تقربوا الص O you who believe! Do not approach the prayer. (Al-Nisa, 43) O you, who believe, do not approach the prayer. So the brothers of the homeland or the supreme court of our country (Supreme Court) will not understand the clever trick of Wasim Rizvi? And blindly believe it? And it will announce the decision that Muslims should not go near the prayers from today and will not disclose the veil of Wasim Rizvi's tricky deeds by saying that Wasim Rizvi is throwing dust in the eyes of the world. He left out after the verse " ةلا تقربوا الصلو " the "و انتم سكرى" and the whole verse is as follows:

ي لوة و انتم سكرى حتى تعلموا ما تقولون ن ي الذ هاي ا امنوا لا تقربوا الص

(Chapter: An Nisa, Verse: 43)

O you, who believe! Do not go to prayer intoxicated unless you are conscious enough to understand what you are saying.

Understanding the Qur'an is not an easy task, it requires divine help.

You must have understood from my words that here the subject matter of the meaning from the verse has been picked up by ignoring the rest of verses. Where it was very important to present the context of the

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verse, there pruning has been used by demonstrating great ingenuity which is strictly against the values of honesty. After such an explanation, we now present to you the true meaning of these verses with context in the light of authentic commentaries so that if there is any gap in the minds of the brothers of the country regarding these verses, get away easily.

The verse (191) of Surah Al Baqarah which is included in this issuance, that is number one in this seventh issuance, is related to the previous verse: 190. The meaning of this verse cannot be understood properly unless it is looked at carefully. Therefore, in order to explain the meaning of verse 191, we present to you verse 190 and its meaning and glorious reason of revelation.

The blessed verse: ( 191ثقفتموهم ثيح واقتلوهم ) is followed by:

الذ ل ي سب ی و قاتلوا ف لا قاتلونکم ي ن ي ن ي المعتد حب ي و لا تعتدوا ان

(Chapetr: Al Baqrah, Verse: 190)

And fight in the cause of Allah those who fight against you, and do not exceed the limits. For Allah does not like those who exceed the limits. (Kanzul Iman)

Now if you read verse 191 in conjunction with it, then the rift that Wasim Rizvi is creating will automatically go away and it will become clear to you that this verse does not command aggression against the enemy. Rather, the believers are commanded to defend themselves against the aggression of the enemy, as it is clearly stated in this verse that you should fight those who fight you in the cause of Allah and at

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the same time, they are being warned by saying that you should not go beyond the limits, that is, you should take the lead in the war, or by killing a person of treaty, or by making a surprise attack, and in case of an attack, by cutting the limbs of the victim or in war, do not violate human rights by killing those whom, Islam has commanded not to be killed, such as women, children, the elderly, monks, etc. Then further they had been warned: Muslims! Keep in mind that Allah does not like those who go beyond the limits. As in the commentary of Abi Saud in the verse of " قاتلونکمي نيالله الذ ليسب یو قاتلوا ف ":

و انيمن المشائخ والصب رهميمنهم ذلک دون غ توقعيالقتال و ناصبونکمي نيمعناه الذ"

"والنساء ۃالرهبان

"Fight those who fight you in the way of Allah, and do not fight those who do not fight you, such as so-and-so."

And in the commentary of "ولا تعتدوا" it is stated:

تميو قتل من نه ۃاو بالمثل ةدعو ريمن غ ةتعتدوا بابتداء القتال او بقتال المعاهد والمفاجا ولا مجراهم۔ یجريو من انيعن قتلہ من النساء والصب

(Tafseer of Abi Saud, V. 1, P. 204)

And the same interpretation has been given in Madarik. Then after that Allah says that if your opponents take the lead in the battle against you, they break the covenant in spite of the treaty, they want to fight against you and they are ready to fight you by keeping the covenant behind them. So, in your defense, kill them wherever you find them, and as they drove you out of your homes (Makkah), drive them out of their homes so and so on. It is clear from this verse that Muslims are commanded to fight aggressively and to defend themselves against aggression and human rights violators, a right that everyone has in

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today's world. The governments of whole world are calling for it and following it.

Let us also tell you that the revelation of verses 190 and 191 of Surah Al Baqarah took place after the agreement reached between the Holy Prophet (peace and blessings of Allah be upon him) and the infidels and polytheists in Makkah in 6 AH. at the palce of Hudaibiyah that today is called "Shamisi" which is located at a distance of 22 or 23 kilometers from Makkah. This agreement is known in history as the peace of Hudaybiyyah. In compliance with this agreement, the Muslims returned without Umrah from Hudaybiyyah (Shamisi) to Madinah. According to the agreement, when they had to come to Makkah for Umrah next year, they feared that the polytheists of Makkah would not abide by this agreement and would fight the Muslims in the Haram in the Sacred City, which they disliked. So this verse was revealed at the time and Allah allowed them that if the disbelievers and polytheists of Makkah do not abide by the treaty and take the lead in the war against you, then you fight against them where ever you find then even it is the Haram (sacred place), and as they expelled you from your hometown of Makkah, expel them from there after you had been victorious. However, you must be careful not to fight them in the Sacred Mosque. Don't fight until they fight you there.

Do not attack by the initiation of the fighting or the fighting of the person of the treaty and the surprise attack without calling or amputating, and killing those who are forbidden to be killed such as women and boys and those who are substitute of them.

(In verse 191, Allah Almighty announced the victory of Makkah to the Muslims behind the scenes)

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After such an explanation, it may have cleared to you that in this verse, Muslims are not commanded at all to kill the brothers of the homeland without any reason and to expel them from their homes and country like Wasim Rizvi or anti-Islam and anti-Muslim elements are trying to set the country on fire by stating the same meaning of this verse.

ۃةودوا لو تكفرون كما كفروا الى آخر الآي (9) (Chapter: An Nisa, Verse: 89)

This verse of Surah An Nisa is also linked to previous verse 88, which is:

اركسهم بما كسبوا،اتر ن ي فئت ن ي المنفق یلكم ف فما ،و من دون ي و ان تهدوا من اضل فلن تجد له س ضلل ي ل ي ب

(Nisa: 88 )

What is the matter with you that you are divided into two groups about hypocrites and Allah has turned them upside down because of their hypocrisy? Do you wish to guide him whom Allah has sent astray and whom Allah has led astray, for him there will be no way for him? (Kanzul Iman)

The glorious reason of the revelation of this verse is that a group of hypocrites went out for jihad with the permission of the Holy Prophet (peace and blessings of Allah be upon him) and had just gone so far as to join the polytheists. There was a difference of opinion among Muslims about them. Some of them said that they were disbelievers and some said that they were Muslims. At that time verse 88 of Surah An-Nisa 'was revealed in which the Muslims were warned not to disagree about them. Due to their apostasy and meeting with the infidels and polytheists, Allah has turned them upside down as it is in Madarik:

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ۃنيباجتواء المد نيالبدو معتل یالخروج ال ی فاستاذنوا رسول الله صلى الله عليه وسلم نيان ذلک قوما من المنافق هميفاختلف المسلمون ف نيلحقوا بالمشرک یحت ۃمرحل ۃمرحل نيراحل زالوايفلما خرجوا لم

هم مسلمون: هم کفار، و قال بعضهم: فقال بعضهم

These are some of the hypocrites who have sought permission from the holy Messenger of God to go for Jihad to leave the city of Madinah. When they left, they were still departed a distance, until they joined the polytheists, and the Muslims disagreed about them. Some of them said: “They are infidels”. Some of them said: “They are Muslims.”

(Madarik, Part One, p. 241, Asahhul Mata'be Press, Mumbai)

Immediately after this, in verse 89 of Surah An-Nisa, Allah Almighty tells about the hypocrites that the hypocrites who have renounced their faith and turned to disbelief and apostasy, wish that as they have turned away from Islam, so the Muslims should also turn away from Islam then they and Muslims become equal in disbelief. Because of their hypocrisy and treachery, Allah commands the Muslims in this verse not to take any of them as their friend until they emigrate in the way of Allah and prove their faith that their faith is for the pleasure of Allah and His Messenger and not for any worldly gain. Then if they turn away from emigration and persist in disbelief, then seize them and kill them wherever you find them. If they claim your friendship and they are ready to help you against your enemies, do not accept their help because they are your enemies too.

(Rohul Beyan, Chapter: An Nisa, under the verse: 89, 2/256, Khazen, Chapter: An Nisa, under the verse: 89, 1/211, plotted)

In this verse, Muslims are commanded to fight the hypocrites who attached Muslims with daggers in their backs. Today, the whole world

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is following the same path. Even today, the punishment is prescribed for those who betray the nation and the country to be hanged.

(10) In verse 111 of Surah At-Tawbah, Allah Almighty has encouraged Muslims to wage jihad in a very eloquent manner and has described it in such a way that the lives and property of Muslims are sold thing and the price is Paradise. He has shown great kindness to the Muslims and has made the Muslims as seller and the buyer as Himself and the buyer of something which He Himself has given and created. He says to the Muslims on this deal, to rejoice over joy because they hadd sold the mortal thing for the immortal thing. And in this verse, " یحقا ف ہيوعدا عل

والقرآن ليوالانج ةالتورا " “Promise that He indeed made in the Torah and the Gospel and the Qur'an” indicates that jihad for the exaltation of the word of truth is not only in this Shari'ah but also in the previous Shari'ahs.

(11)

ۃقاتلوهم يعذبهم الله الي آخر الآي

In this verse of Surah At-Tawbah, Allah Almighty has commanded the Muslims to fight the disbelievers and polytheistic Arabs who have broken their covenant, as the verse before it, 13th proves that:

ا ا ة واو هم مانهم ي الا تقاتلون قوما نكثو ل مر سول و هم بدءوكم او -باخراج الر اتخشونهم فاؤمن احق ن ي ان تخشوه ان كنتم م

(Chapter: Al Taubah, Verse: 13)

Will you not fight the people who have broken their treaty and intended to expel the Messenger, even though they had taken the initiative? Do you fear them, and Allah is more deserving of it, if you are believers. (Kanzul Iman)

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It has been repeatedly explained in the preceding verse that in most of the verses of Surah At-Tawbah, the Muslims are commanded to fight the infidels and polytheists, are not the common infidels and polytheists, but the infidels and polytheists of Arab and Jews who violated the peace treaty.

منون ي لا ن ي قاتلوا الذ [12] و لا بال و خر و لا وم ي با مون ي الا و رسولہ و لا حر م ما حر هم صغرون و د ي عن يۃ الجز عطواي یاوتوا الکتب حت ن ي الحق من الذ ن ي د نون ي د ي

[Tawbah, verse 29]

Fight those who do not believe in Allah and the Last Day, and do not believe in that which Allah and His Messenger have forbidden, and are not followers to the true religion. That is, those who were given books until they paid Jizyah (Tax) with their own hands in humiliation. (Kanzul Iman)

In this verse of Surah At-Tawbah, the believers are commanded to fight the People of the Book, the Jews and the Christians until they are willing to pay Jizyah (Tax) to protect their rights. Since this verse points to the obligation of Jizyah and its legitimacy, we will briefly highlight Jizyah and other similar revenues here so that it should be made clear that Jizyah was collected from the People of the Book or the non-Muslim minority as well as from the Muslims in the form of Zakat and the Muslims were also obliged to pay it.

There were five types of revenue in the holy Prophet's time:

(1) Booty (2) Fai / Treasure obtained without fight (3) Zakat (4) Jizyah / Tax (5) Tribute

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(1) Booty: It is the wealth that was gained from the conquered nation at the time of victory. One-fifth of it was allocated in the name of Allah and His Messenger for the acquisition of government goods and other purposes. The rest of the wealth was distributed equally among the Islamic soldiers under one rule.

(2) Fai Wealth: It is the wealth that the Muslims used to get without fighting the infidels, for example, peace, etc. It was under the control of the Messenger of Allah (peace and blessings of Allah be upon him). He used to spend it on the needs of relatives, orphans, the needy, the poor travelers and ordinary Muslims.

(3) Zakat: It was obligatory only on Muslims and was collected from four items: cash, fruits and products, livestock, merchandise.

The spirit of faith of the Muslims made them willing to offer alms and zakat by them, but in a vast kingdom there was a need for a regular system for the collection of revenue, so the Holy Prophet appointed collectors for the collection of zakat wealth. It is said that usually this service was given to the chief of each tribe. In the history and biographies books, the names of the collectors and the revenue agent of Zakat are mentioned in detail.

(4) Jizyah (Tax): It was taken from non-Muslim minority or the people under the care of Islamic state in exchange for protection of their rights, life and property, family and children. In the time of Prophethood, one dinar was collected annually from every able and mature man. We will explain more.

(5) Tribute (Wealth): this was received from non-Muslim farmers in return for land ownership, and in this case, the amount of land

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production determined by mutual consent was their responsibility. It used to be due. Tributes were collected from Khyber, Fadak, Wadi al-Qura, etc., and at the same time it was strongly emphasized that no amount of tribute should be collected through oppression.

The jizya (Tax) and tribute income was only for the soldiers' salaries and war expenses. Soldiers with families received two parts and single (unmarried) gets one share.

The jizya was a kind of security tax levied on the dhimmis (non-Muslim minority), but the money was spent on the protection of their own lives and property. The dhimmis were exempt from military service but in certain unavoidable circumstances if military service was taken, the jizya money was not collected from them. Similarly, the poor, the destitute and the disabled Dhimmis were also exempted from paying Jizyah and not only were they not charged Jizyah money but they were also sponsored by the Islamic treasury which was established in every province. Their all sorts of needs were fulfilled. In many treaties of the Rightly Guided Caliphate, especially the Farooqi caliphate era, it is clear that there was only one Jizya / tax for the protection of the lives of dhimmis. The words of the agreement reached with the people of Jurjan during the Farooqi era are as follow:

"We are responsible for your protection on the condition that you would pay the annual jizya as much as you can, and if we seek your help, the jizya would be waived in return."

This agreement was written in the victory of Azerbaijan:

"Those who will serve in the army in a year will not be charged with that year's jizya."

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You can see many such examples in history and biographies books. In fact, if for some reason, Muslims became disabled from the protection of the dhimmis, the money received from the jizya was also returned to them as in the case of the battle of Yarmouk. When the Muslim military became incapable of protecting the dhimmis, the commander of the army, Hazrat Abu Ubaidah ibn al-Jarrah, issued a decree to the authorities of Syria and the conquered territories that all the jizya that had been received should be returned.

Furthermore, no strict action was taken in the collection of Jizyah. During journey to Syria, Hazrat Umar Farooq (RA) saw at one place that the Dhimmis were being severely punished. When he asked the reason, it was found that these people are reluctant to pay the jizya and the reason is their poverty. When he found out about this, he said: Leave them alone. I have heard the Prophet (peace and blessings of Allah be upon him) saying: "Do not harm people. Those who are tormenting people in this world. He will punish them on the Day of Resurrection."

The collection of jizya was so normalized that if an old dhimmi became disabled from doing work or fell victim to a calamity or became poor after getting rich and his religious people started giving alms to him, his jizya would be waived. And not only was he forgiven, but he and his descendants were also paid from the Muslim treasury.

The result is that the jizya was a pure security tax that was spent only on their protection and the Muslims were not exempt from this kind of payment but the amount of zakat of the Muslims was much more than the amount of the jizya. Therefore, it should not be assumed that such taxes were levied only on non-Muslim minorities but also on Muslims. From this, the brothers of the homeland and the followers of Islam can

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get a good idea of how just and equitable Islam's treatment of non-Muslims is and how tolerant Islam is. The limit is that if a Muslim kills a dhimmi, Amir al-mu'minin Hazrat Umar Farooq (RA) would not hesitate to take revenge on him. Once a Muslim from the tribe of Bakr ibn Wa'il killed a Christian from Heera, he handed over the Muslim killer to the heirs of the slain Christian and they killed him in retaliation. Similarly, if the property of the dhimmis was damaged, they would have paid for it. In the same way, they would have had all kinds of freedom in the Islamic State. The words of the treaty, Umar Farooq (RA) wrote to the Christians there after the conquests of Jerusalem are:

“This is the peace that the servant of God, Amir al-mu'minin Umar (may Allah be pleased with him) gives to the people of Elijah. This peace is for the soul, wealth, church, cross, the healthy, the sick and all their followers of religion. In their church, there will be no settlement by our side, nor will these be demolished, nor will their premises be harmed, nor will their crosses and their possessions be diminished. They will not be oppressed in matters of religion.”

(Summary of the history of Islam, vol. 1, p. 191-193)

For more details, see the relevant discussion in Kitab al-Kharaj, Tarikh Tabari vol. 5, Fatuh al-Buldan.

From this quote, the brothers of the homeland can get a good idea that Islam is a champion of national unity, tolerance, justice, equality, brotherhood and protection of each other's rights. Islam never allows oppression, aggression, unjust killing, bloodshed and mischief.

With this explanation, we now turn to verse 29 of Surah At-Tawbah. In this verse, Muslims are commanded to fight the People of the Book,

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Jews and Christians, until they are ready to pay the Jizyah, as this is evident from the last part of this verse:

" و هم صغرون د ي عن يۃ الجز عطواي یحت اوتوا الکتب ن ي من الذ "

This verse gives four reasonable reasons for fighting Jews and Christians:

(1) They do not believe in Allah.

(2) They do not believe in the Hereafter.

(3) What Allah and His Messenger have forbidden; These people do not consider it haraam.

(4) These people do not follow the religion of truth.

Believing in Allah means believing in His oneness as well as His essence and all His attributes of proof and negation. Some commentators have included believing in Allah and His messengers. Although the Jews and Christians claimed that they believe in God, their claim was simply false because the Jews believed in the physical nature of God and the Christians believed in the solution, as in the following 30 verse:

و قالت النصر ر ي عز ہود ي قالت ال و ح ي المس یابن )30(ابن

And the Jews said that Ezra was the son of God, and the Christians said that Christ was the son of God. (Kanzul Iman)

The Jews consider Ezra to be the son of God, and the reason given by the commentators is that the Jews killed many prophets after Moses, in return for which God took the Torah from them. (Erased it from their hearts) But then after a while Allah reminded Uzair (as) of the Torah word by word through Jibreel Amin (as) which caused the Jews to start

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saying that the Torah can only be inculcated in the heart of son by God, as in the commentary of Abi Saud:

" صدره وهو غلام الا انہ ابنہ یف ةماجمع الله التورا "

[Tafsir Abi Saud, vol. 4, p. 59]

And the Christians consider Jesus (pbuh) to be the son of God. The reason is that he was born without a father by the collar, sleeve or skirt of Mary (pbuh) or by the breath of Gabriel (pbuh) in her mouth. One of the reasons for this is that Jesus (pbuh) used to resurrect the dead by the command of Allah and heal people with diseases like leprosy by the command of Allah, due to which the Christians believed that there was impossible for other than son of God to do so as in the commentary of Abi Saud:

ما فعلہ من ابراء الاکمہ و الأبرص فعلياب أو لأن ريولد بغ کونيلأن ۃوانما قالوه استحال کنيمن لم ی الموت اءيو إح " .الها

Rather, they said, “It was impossible for him to be a child without a father, or for him to do what he did the treatment of the leper and the leper, and to revive the dead, if he was not god.”

In the same way, they did not believe in the Hereafter, and they did not believe in the prohibition of things which is proven to be forbidden by revelation or non-revelation. The limit is that they used to distort the Torah and the Gospel and they did not follow the religion of truth which is the religion of Islam that is abrogating for all the religions of the prophets. At the same time, they did not keep their covenant and were always ready for evil and mischief. For all these reasons, they have been ordered to fight against, but at the same time an exception has been made that if they believe or agree to pay Jizyah in case of

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disbelief, they will not be harassed in any way. In return for the payment of jizya, their rights, their lives and property will be protected.

(13)

مونہ ي عاما و حلونہ ي کفروا ن ي بہ الذ ضل ي الکفر یف ة اد ي ز ء ی انما النس ة عد واطئواي عاما ل حر ف م ز حلواي ما حر م ء ن ي ما حر اعمالهم و لهم سو ن ي الکفر القوم یهد ي لا

[Chapter: Al Tawbah, Verse No 37]

The disbelievers are misled by the fact that they do not pospone their month but increase in disbelief. One year they make it lawful, and the next year they make it unlawful, so that it may be equal to the number which Allah has made unlawful. And make lawful what Allah has forbidden. Their evil deeds are pleasing to their eyes. And Allah does not guide the disbelievers. (Kanzul Iman)

Here, first of all, it is necessary to shed light on the literal and terminological meaning of "النسئ".

The literal meaning of "النسئ" has two meanings: (1) "النسئ" is the source of derivation and it means “Insaa” which means to postpone something from its original place, to push it back. When someone postpones something, it is said: ونسيئاء نسأه نسأ و نسا , such as: يمس مسا ومساسا و مس سا . Similarly, if a person removes a camel from the pool, he will say: " نسأت

I removed the camel from the pool and pushed her "الابل عن الحوضback. It is also narrated with the reduction of “ اي " and the intensification of “ اي " without consonance (Hamzah).

" :Its origin is from excess. When one adds time, it is said :النسئ (2) ینسأ ف

Similarly, if one adds water to milk and increases it, it is ."الاجل و أنسأ

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said: " اللبن ینسأ الماء ف ". It is said for the she camel: "نسأتها" I shook her so that she would speed up / increase. The result is that every excess that is done to an object is "نسئ".

According to Wahidi, the first statement is correct.

In the Shari'ah term, it means:

" ۃحرملہ تلک ال ستيشهر آخر ل یشهر ال ۃحرم ريتاخ "

"Delaying the sanctity from one month to another month that has not that sanctity."

Removing the sanctity of any of the sacred months (Ashhur-e-Hurum) (Dhu'l-Qa'da, Dhu'l-Hijjah, Muharram, Rajab) from that month to a month in which there is no sanctity, for example: removing the sanctity of Muharram to Safar, to remove the sanctity of Rajab and do it in the month of Sha'ban, according to this analogy. [Tafsir-e-Kabir, and the interpretation of Abi Saud, under the verse]

After explaining the literal and figurative meaning of "نسئ", let us now tell you for the sake of close understanding that the calendars that are made in our country are usually based on solar and lunar years and their months, days and dates. The difference between the solar and lunar years and their months and days is that if we place the base of our any matter on one of the lunar months, it does not stay in one place. Circulation takes place in it, for example: Fasting is obligatory in the lunar month of Ramadan. Now while circulating, it sometimes comes in summer, sometimes in winter, and sometimes in the rainy season. There is also Hajj on the same presumption which is performed

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in the specific days of the lunar month of Dhu al-Hijjah. But it also sometimes falls in the rainy season, sometimes in the cold season, and sometimes in the summer season, which is not the case in the solar year. For example, if we have a special event in March or November, it does not change with the change of seasons. It always takes place in moderate weather. It does not change. For these reasons, before Islam, when the infidels and polytheists of Arabia saw that the lunar year is disrupting worldly affairs, making travel difficult for them and affecting their business and trade, so they abandoned the observation of the lunar year and relied on the solar year for Kabisa (the year in which the month of February is 29 days long) calendar in the style which benefited them two things. One is that some lunar years lasted only 12 months. But they made some of the years thirteen months, adding one month because the solar year is more than a certain amount from the lunar year, even 36 solar years is equal to 37 lunar years.

The second advantage is that if the Hajj falls in the month of Dhu al-Hijjah one year, then it falls in the month of Muharram instead of Dhu al-Hijjah in the second year, then in the third year, it falls in the month of Safar. On the same presumption, the month of Hajj revolves around its origin after a certain period of time and the month would return to Dhu'l-Hijjah. The inevitable result was that the number of months had increased and the sanctity of the sacred months would not remain in original months, but would delay from those months in which there was no sanctity.

According to this interpretation, the word "نسئ" ("nasi") is often used to mean delay and for others to mean excess.

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The result is that the pagan Arabs, like the children of Israel, tricked the world into interfering in the affairs of the world. They put the basis of worship on the solar month and year instead of the lunar month and year. While Allah Almighty had commanded from the time of Hazrat Ibrahim and Hazrat Ismael (as) that the lunar month and year will be considered to your affairs and worships. But the polytheists of Arabia did not follow the command of Allah Almighty in the lunar month and year and relied on the solar month and year for worldly purposes and for their profits, from affairs to worship. They postponed Hajj to another month instead of sacred months. Therefore, Allah Almighty rebuked them in verses 36 and 37 of Surah At-Tawbah and considered this act as a cause of aggression in their disbelief. The reason for the excess was because their elders made their followers believe that what they are doing is obligatory and Hajj is not obligatory according to the lunar month. Obviously, this is the denial of the divine command in spite of knowledge and turning away from God's obedience, rebellion and disobedience, which is the cause of disbelief by consensus of Muslims in general. [Tafsir-e-Kabir under the verse]

Abu Saud in his Tafsir of “Ziyadat Fi Al-Kufr” says:

" کفرهم یما حللہ فهو کفر آخر مضمون ال ميماحرم الله وتحر ليلانہ تحل "

[Exegesis of Abu Saud, Part 4, p. 64]

This act of the disbelievers and polytheists of Arabia is to make lawful what Allah has made unlawful and unlawful what He has made lawful, so this is their disbelief over their disbelief.

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Some commentators have stated that the reason for the delay in the was that the Arabs were fond of war, fighting and killing. On "اشهر حرم"tiny matters, swords would come out of their arms. As long as they did not shake hands with their rivals, their stomachs would twist in a way. So despite being convinced of the sanctity of the sacred months, they found it difficult to spend three consecutive months sitting at home without killing and fighting. So when the sacred month started and they were in a state of war, they would make that month halal (lawful) and in return, they would make the second month sacred that was not haram (sacred). For example, if these people were fighting in the month of Shawwal and the month of Dhu'l-Qa'dah, which is included in the sacred months, came, they would have made it lawful, and in return they would have made the month of Safar haraam, which is not haraam. On the same analogy, if they were in a state of war in the month of Jamadi al-Akhira and the month of Rajab, which is one of sacred months, came, they would have made it lawful, and in return they would have made Sha'ban or any other month unlawful that was not from sacred months. In this way, they would have made lawful what Allah has made haraam and haraam what He has made lawful. They used to make halal haraam so that they could complete the counting of the harams, such as Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram. These are haraam for three consecutive months. Now, if they had fought among these months, they would have made three halal months unlawful in return, so that the matter may be settled on equality.

They would have misled themselves and led their followers on the same path, and in doing so, they would not have known any abomination. But such deeds would have been well known to them. It

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is obvious that Allah does not guide those who are like that. Because Allah gives guidance to those who are guided to the desired goal and Allah gives guidance to those who sincerely strive for such guidance and strive for it. And whoever does not seek such guidance, then why should Allah guide him? That is why it is said here:

" لا ن ي كفر القوم ال یهد ي و "

(Chapter: Al Tawbah, Verse No: 37) "And Allah does not guide the disbelieving people".

A clear example of this is that the teacher is interested in teaching the student who wants to study and works hard without wasting time and seeking knowledge. The student who does not study at all, wants to be absent from school often and textbooks don't make sense to him. Why would a teacher teach such a student and why would he be interested in his growth, guidance, education and training?

The eloquent sermon delivered by the holy Prophet on the occasion of Hujjat-ul-Wada' is a comprehensive manifesto and human charter for all mankind. This great sermon of the holy Prophet is a thought-provoking and heartwarming collection of ethics, good manners and behavior. In it, he declared that: the months of "Nasi" have passed; now the times of the months will be preserved according to the divine creation and no month will be removed from its place.

ن (1) دقت یف زك لم ي و منهم م منها اذا هم عطواي فان اعطوا منها رضوا و ان لم -الص سخطون ي

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(Chapter: Al Tawbah, Verse: 58)

And there is one of them who scoff at you for distributing alms, so if they find some of these, then be pleased, and if they do not find, then be angry. (Kanzul Iman)

Before describing the reason of revelation, meaning and significance of this verse, let us take a look at the history of Ghazwa-e-Hunain.

Although after the conquest of Makkah, the glory of Muslims had settled in the hearts of all the Arab tribes and they themselves were increasingly converting to Islam but there were still some rebellious tribes who did not seem willing to accept Islam and they were eager for war with the Muslims. Among them were the prominent and militant tribes of Hawazin and Thaqif. The successive conquests and occupations of Islam seemed to erode their identity and distinction. Therefore, the elders and dignitaries of these two tribes unanimously decided to fight the Muslims with full force. Till that time, the tribes that the Muslims had encountered so far were not men of this field and before they advanced on us we had to go over them ourselves. After agreeing on the resolution, they planned to attack with all their might; they stood up for the contest. The sign of enthusiasm was that they took their belongings, women and children with them at the behest of Malik ibn Awf al-Nasri, the chief of the Hawazin tribe (who later converted to Islam and became a noble companion) so that the fighters would remain steadfast in the field and strengthen their strength.

The Prophet (peace and blessings of Allah be upon him) was also not unaware of them. He sent Hazrat Abdullah bin Hadrad Aslami to Hunain

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to get the correct and detailed information about the intentions and war preparations of Hawazin and Thaqif and every situation. One of the aims of this was that if any form of reconciliation emerges properly, it should be taken into consideration so that the turn of killing should not come. Hazrat Abdullah bin Hadrad conducted a secret investigation in the best possible way and in his service he gave details of the news of the enthusiastic war preparations of the Hawazin and Thaqif tribes to the holy Prophet. Once the situation was investigated, he could not sit in the Haram of Makkah and wait for the attack because it would violate the sanctity of the boundaries of Haram, so he went ahead and planned to attack them before they attacked and started preparing for it vigorously. He borrowed thirty thousand dirhams from Abdullah ibn Rabi'ah for war expenses and borrowed one hundred thousand armor from Safwan ibn Umayyah (converted to Islam after the conquest of Hunayn) who had taken time to accept Islam. The holy Prophet left for Hunayn with ten thousand Ansar and Muhajireen companions and one thousand newly converted Muslims and one thousand non-Muslims from Makkah. Seeing this heavy contingent, some of the companions wondered who could defeat us today. This did not please Allah Almighty? The narrations of Ghazwa-e-Hunain mentioned in the hadiths indicate that the enemies had already figured out the route of the Islamic forces, so they ambushed the safe places on the slopes of Hunain valley from a military point of view. They had set up camp and housed their skilled archers. It was not yet sun rising when the Islamic Army's Muqaddam al-Jaish (The frontier) reached there and then the arrows of soldiers of Hawazin and Thaqif fired at them from all directions. Allama Ibn Hisham writes: “When the valley of Hunayn came in front of us, we started descending into one of the valleys leading to

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Tahama, a steep slope and a wide valley. We were descending. The darkness of night was not over yet. They attacked us from every narrow gorge, every pass and every secret way.” (Ibn Hisham, Al-Qism Al-Thani, p. 442).

Then it happened that first Banu Salim returned, then the people of Makkah fled, then confusion spread in the whole army. Wherever anyone found the way to his sense, he ran to save his life. No one was in a position to assess the situation correctly and the situation of misery was such high that no one could bear to look back. The Holy Qur'an has portrayed that:

الارض بما رحبت ثم كم ي و ضاقت عل ـا ــي اذ اعجبتكم كثرتكم فلم تغن عنكم ش ن ي حن وم ي و دبر تم ي ول )25( ن ي م

“And on the day of Hunain, when you exulted at your abundance, it was of no use to you, and the earth became narrow for you even so wide. Then you turned your backs on it.” (Kanzul Iman)

But even in this sudden chaos, the holy Prophet remained in the field with some of his dedicated warriors whose names are: Hazrat Abu Bakr, Hazrat Umar Farooq, Hazrat Ali, Hazrat Abbas, Hazrat Fazl bin Abbas, Hazrat Qutum bin Abbas, Hazrat Osama Bin Zayd, Hazrat Ayman bin Ubaid, Hazrat Mughira bin Harith bin Abdul Muttalib, their sons Hazrat Jafar and Rabia (RA). Hazrat Umm Salim, the mother of the famous companion of the Prophet, Hazrat Anas bin Malik, was also one of the steadfast companions. She tied her cloak tightly around her waist, pulled the camel's neck, put her fingers in its nostrils, and held a dagger in her hand so that if an enemy approached, she would slit his stomach.

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On such an occasion, the holy Prophet ordered Hazrat Abbas to call out the Ansar and the Muhajireen companions loudly. Abbas (RA) started shouting loudly, "O community of Ansar" or "Society of the Companions of Samra" O group of Ansar! O you who swear allegiance under the shade of a tree in Hudaybiyah! Hazrat Abbas (May Allah bless him and grant him peace) said:

" کيلب اي کيلب اياولادها فقالوا یعطفة البقر عل یسمعوا صوت نيفوالله لکان عطفتهم ح ثيآخر الحد یال

(Muslim, The Second Volume, The Book of Jihad and Biography, Chapter of the invasion of Hunain, p. 100)

That's how they turned as the cow turned to her calf, they ran, shouting "Labbaik, Labbaik," (At your service) and ran toward their enemies. And he called out to the Ansar, "O group of Ansar! O group of Ansar! Then he called Banu Harith bin Khazraj and said: O Banu Harith bin Khazraj! O Banu Harith bin Khazraj! Then the Prophet (peace and blessings of Allah be upon him) raised his head towards them while he was riding on a mule. He saw the scene of their battle and he picked up some pebbles and threw them at the faces of the disbelievers and said: "By Allah, they have been defeated." Hazrat Abbas says: "I saw that the fighting was going on so fast. I was seeing thus suddenly the holy Prophet threw pebbles. By God! I saw that their strength was broken and they turned their backs and started running."

The result was that only the goods, equipment, women and children remained in the field. Allah says:

سك -كفروا ن ي و انزل جنودا لم تروها و عذب الذ ن ي على رسوله و على المؤمن نته ي ثم انزل ن ي و ذلك جزآء الكفر

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(Chapter: Al Tawbah, Verse: 26)

“Then Allah sent down His tranquility upon His Messenger and upon the Muslims and sent down forces which you did not see and punished the disbelievers and that are the punishment of the disbelievers”.

Here is a description of the spoils of war in the hands of the Muslims: 6,000 women and children, 24,000 camels, 40,000 sheep and goats and 4,000 ounces of silver.

The holy Prophet sent all this booty "Jarana" from where Ihram (a sacred state which a Muslim must enter in order to perform the major pilgrimage (Ḥajj) or the minor pilgrimage (ʿUmrah) is made for big Umrah.

Your heart will be filled with emotion by the incident of a prisoner of Hunain captivity here. Among the captives of Hunain was the foster sister of the Holy Prophet (peace and blessings of Allah be upon him), Sheema bint Harith (may Allah be pleased with her) with whom the holy Prophet had spent the time of breastfeeding at the house of Hazrat Halima Saadia. When she was caught, she said as soon as she came: O Messenger of Allah! I am your foster sister "Sheema". In proof of this, she opened her back and showed that once in her childhood he had bitten her with the tooth here and that mark was left. The eyes of the holy Prophet filled with tears out of love. He spread his blessed sheet for her to sit on. He spoke her with love. He also gave her some camels and goats. He said: “If you wish, stay in my house and if you want to go to your house, you will be conveyed.” Hazrat Sheema, who was not believer at that time, wanted to go home in the love of the family. The holy Prophet managed her to his house with honor and respect.

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After the conquest of Hunayn, he laid siege to Ta'if. The siege lasted for 20 days, but it was not successful. Since the siege was intended only as a defense, you lifted the siege after 20 days and came to "Jarana" to distribute the booty. In Ja'rana, the holy Prophet was waiting for the delegation of Hawazin for the release of prisoners of war, a branch of which was Banu Saad that was your foster mother Hazrat Halima Saadia from. After your arrival, that delegation also came. Referring to the relationship of breastfeeding, the head of the delegation said: “Among the captive women are your maternal and paternal aunts. If any of the Arab sultans had been fed the milk of our family, there would have been a lot of hopes from him and there are a lot of hopes from you.”

The Holy Prophet (peace and blessings of Allah be upon him) said: “I have authority only over my family, but I recommend it to Muslims in general.” Hearing this, the Muhajireen and Ansar companions left their respective parts, so all the women and children would have been released.

Distribution of booty: In the distribution of booty, the Holy Prophet (pbuh) not only gave priority to the new Muslims for the purpose of their heart, but also gave them relatively more booty. The details of this are as follow: He gave 300 camels to Abu Sufyan and his descendants, 200 camels to Hakim bin Huzam, one hundred camels to eight other people, fifty camels to many people and four camels and forty goats to each member of the army, in which the share of riders was more.

The Ansar companions, along with others, objected to this distribution, as it is mentioned in the second volume of Muslim, but their objection was full of love and affection, and the real motive for their objection was the now the holy Prophet (peace and blessings of Allah be upon

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him) would leave them alone in Madinah and move back to Makkah with his family. To address this, the Holy Prophet (peace and blessings of Allah be upon him) said to the Ansaar companions: “Do you not like other people to take camels and goats and you to go to your house with Muhammad (peace and blessings of Allah be upon him)?”

However, some hypocrites opened their mouths against him in a very painful and aggressive manner, which caused great shock to the blessed heart. At that time, Allah Almighty revealed verses 58, 59, 60 of Surah At-Tawbah and expressing their greed and lust, He said:

ن دقت یف لمزك ي و منهم م سخطون ي منها اذا هم عطواي فان اعطوا منها رضوا و ان لم - الص (Chapter: Al Tawbah, Verse: 58)

“And there is one of them who scoff at you for giving alms, so if they find some of these, then be pleased, and if they do not find some of these, then be angry.” (Kanzul Iman)

There are different opinions of the commentators about whom this blessed verse was revealed. Abu Saud has presented three sayings under the commentary of this verse in his Tafsir and has said the first saying is "هو الاظهر", "It is the most visible".

(1) This verse was revealed about Abu Al-Jawaz, a hypocrite who said to the companions about the distribution of booty: “Do you not see that your master is distributing your alms among the shepherds and that he thinks that he is doing justice?” (2) This verse was revealed about Ibn Dhi Al-Khawaisra, whose real name is Harkoos Ibn Zuhair Tamimi, who was the head of the Kharijites. He said on the distribution of the booty of Hunain:

عدل؟يعدل فمن ان لم ا لکيو صلى الله عليه وسلمفقال ! رسول الله اياعدل

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"O Messenger of Allah, do justice. He said: If I do not do justice, then who will do justice”?

(3) The address was about the people of hearts (Tafsir Abi Saud vol. 4 p. 75).

There is a whole hadith in Bukhari Sharif. Hearing this from Dhi Al-Khuwaisra, Hazrat Umar said:

امهمياحدکم صلاتہ مع صلاتهم و ص حقريلا إن لہ أصحابا : فلأضرب عنقہ، قال یل ذنئا ۔ةيکمروق السهم من الرم نيمن الد مرقوني امهميمع ص

(Bukhari Volume II; Kitab al-Adab, Chapter: What came in the words of the man Wailak, p. 910, Majlis-e-Barakat Press, Aljamiatul Asharafia Mubarakpur)

"Allow me to strike his neck. The Prophet (peace and blessings of Allah be upon him) said: No, he will have some companions who will despise your prayers and fasting with their prayers and fasting, but he will go out of the religion in a way like an arrow goes out of its prey. (See full hadith)

Here it is important to know that the people whom the Holy Prophet (PBUH) sympathized by giving more booty on the occasion of the conquest of Hunain were the esteemed people of Quraysh and they had a great influence in the Arab tribes and now they converted to Islam. It was not long before Islam entered their hearts, so the Prophet (peace and blessings of Allah be upon him) gave them priority in the distribution of booty in view of the some strategic interests so that Islam would be well established in their hearts. And this is one of the requirements of the government. Sometimes the government has to deal with influential people who are not fully subject to the

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government. They are in a position that there would be not suitable to try to control them by force. There is always a fear that they may join hands with the enemy and pose a great danger against government, as is sometimes the case in the border areas. In such a case, the government is sympathetic to them. The government is fully sympathetic to them and gives them more privileges than others to achieve their attention and sometimes even sponsors them so that they should not be close to the enemy and be loyal to the government.

In view of these common interests, the Holy Prophet (PBUH) treated these newly converted Muslims of Quraysh with priority and gave them more privileges, but the hypocrites could not bear all this and they showed their hypocrisy on which Hazrat Umar Farooq (ra) sought permission from the holy Prophet (peace and blessings of Allah be upon him) to remove the neck, which showed that if anyone had insulted the honor of the Prophet (peace and blessings of Allah be upon him), he was guilty of beheading and deserved to be beheaded.

ما لم ن ي قلوب الذ ی ف ی سنلق (1) عب بما اشركوا با ل ي كفروا الر و -به سلطنا نز ن ي و بئس مثوى الظلم -ماوىهم النار

(Chapter: Al-e-Imran 151)

(1)

We will cast terror into the hearts of those who disbelieve, because they have set up partners with Allah, to which He has revealed no evidence. Their abode is Hell, and what an evil abode of injustice!

(Kanzul Iman)

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مغ (2) ل لكم هذه و كف ا رة ي انم كث وعدكم ة ي و لتكون ا - الناس عنكم ی د ي تاخذونها فعجستق كم ي هد ي و ن ي للمؤمن ما ي صراطا م

(Chapter: Al Fath 20)

(2)

And Allah has promised you of many good things that you would take, that He gave you this in haste, and He has restrained you from the hands of men, and that this may be a sign to the believers and He guides you to the Straight Path. (Kanzul Iman)

In the first verse of this episode, for the sake of perseverance and consolation of the Muslims, Allah says (interpretation of the meaning): “Do not upset over the temporary victory of the disbelievers and polytheists. Soon we will cast fear in their hearts from you, from which they will run away from the field.

Those who are familiar with the history of the conquests are well aware that in the battle of Uhud, the first Muslim had conquered infidels and polytheists of Makkah and were advancing with triumphant glory, but their victory became their defeat due to the negligence of the archers and abandonment of the frontier. The result of the defeat was that 108 or 74 Ansar and Muhajireen companions were martyred in different narrations. The Holy Prophet (PBUH) himself was pooled with blood. His lower tooth was also martyred. His sacred lip got wounded. Amr ibn Qamiya hit a stone with such force that two of his chains sank into

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the Prophet's face. He fell into one of the enemy's dug secret pits. Hazrat Ali and Hazrat Talha supported him to stand. Hazrat Abu Ubaidah ibn Jarrah pulled out sharp chains one after the other from his teeth, which caused his two teeth to fall out. Hazrat Abu Saeed Al-Khudri's father Hazrat Malik ibn Sanan sucked blood from his blessed face and took it out. It so happened that the attack of Hazrat Khalid bin Waleed (who did not convert to Islam at that time) caused chaos in the Islamic army and the infidels and polytheists became united and started to attack. Abu Sufyan (who had not converted to Islam at that time) and his companions were wandering in the field looking for the bodies of the holy Prophet, Hazrat Abu Bakr and Hazrat Umar. Abu Sufyan climbed the mountain and asked the Muslims. He asked: "Where are Ibn Abi Kabsha, Ibn Qohafa, Ibn Al-Khattab?" But no one responded to him by the command of the Prophet. Abu Sufyan said: "All are killed. ! So if they are alive, they are all here."

Where Hazrat Omar was going to endure, he said: O, enemy of God! "You are liar. We are all here". Then the conversation between the two continued for some time. Then at a time when the Muslims were defeated, their corpses were scattered at the battleground of Uhud and the some were suffering from wounds. The polytheists ran away from the field without any reason and why polytheists ran away, the reason is that Allah Almighty had suddenly created such fear and awe in the hearts of the disbelievers and polytheists that their footsteps were unstable on the field. They lost the battle and took the road to Makkah, as Allah says: “Soon we will cast fear in the hearts of those who disbelieve” (Al-e-Imran 151).

Now there is a difference of opinion among the commentators as to whether this promise of Allah Almighty (creating terror in the hearts of

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the disbelievers) is specific for the day of Uhud or is it common to all times? Most of the commentators' opinion is that this promise is special to the day of Uhud because the previous verses were revealed only about the battle of Uhud. Then those commentators who believe in this statement have explained about the sate of casting the terror of the Muslims in the hearts of the polytheists on the day of Uhud. There are two reasons for this. The first is that when the disbelievers overpowered the Muslims and defeated them, Allah created in their hearts the fear and glory of the Muslims and they ran away from there for no reason. As it was earlier mentioned that Abu Sufyan ascended the mountain and said: " Where are Ibn Abi Kabshah (the Holy Prophet), Ibn Abi Qohafa, Ibn Al-Khattab?" Hazrat Umar replied to Abu Sufyan's words which made Abu Sufyan tremble and Abu Sufyan did not dare to come down from the mountain and advance further towards the Muslims and he fled towards Mecca saying that next year we will come here again.

The second reason is that when the disbelievers and polytheists set out for Makkah, they stopped at a place on the way and they were discussing the issue of a decisive attack on their return. They were angry that despite their victory, they left the Muslims until, when they were determined to attack again and uproot the Muslims, Allah, glory unto Him, created terror in their hearts, and they Instead of attacking again, they returned to Mecca.

Some commentators have said that this promise is not specific to the day of Uhud, but it is common. The position of these people is that even though this event took place on the day of Uhud, Allah Almighty will create fear in the hearts of the infidels and polytheists until they are defeated and subjugated and the religion of Islam will prevail over

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all religions. Allah Almighty Fulfilled this promise, Muslims ruled the world for centuries and Islam prevailed over all other religions.

(1) Tafsir-e-Kabir under the verse (2) Tafsir-e-Abi Saud under the verse

Under this verse, the commentators have debated another question: Will Allah Almighty create fear in the hearts of all the disbelievers? Or especially in the hearts of the disbelievers and polytheists who were fighting the Muslims on the day of Uhud. Some scholars have come to the conclusion that this verse is obvious and refers to the common disbelievers and polytheists. And the position of all the commentators is that it refers only to the disbelievers who shed the blood of the Muslims on the day of Uhud with great cruelty.

(Tafsir-e-Kabir under the verse)

It is clear from this statement of all the commentators that the current disbelievers and polytheists in our country or on the face of the earth are not meant by " کفروا الرعب نيقلوب الذ یف یسنلق ".

From the second part of this verse: ل ب أ بما ما لم ينز ه سلطنا شركوا با - By this part, Allah Almighty has stated the reason for instilling fear in the hearts of the disbelievers and polytheists is that they are a people who love polytheism. Allah Almighty has made man a noble creature. Yet he worships creatures lower than him. The intellect does not accept it and nature does not allow it. Allah Almighty has created all the power and greatness in the nature of man. Despite this, he should worship the creatures lower than himself and consider him as his sustenance provider and ruler. It is as if he becomes a Shaheen and adopts the slavery of the greedy sparrow. The conclusion is that associating

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someone else in the worship of God is the greatest injustice, and obviously it is the greatest crime, and when the crime is great, the punishment must be great, as God Almighty has said at the end of this verse.

مغانم كث (2) ل لكم هذه و كف ا رة ي وعدكم ة ي و لتكون ا - الناس عنكم ی د ي تاخذونها فعجستق كم ي د ه ي و ن ي للمؤمن ما ي صراطا م

(Chapter: Al Fath 20)

In this verse of Surah Al-Fath, Allah Almighty has promised to give the Muslims a lot of booty and has said that we have given you a lot of booty soon. This refers to the booty that covered from the conquest of Khyber and came to the hands of the Muslims which is mentioned in verse 19 of Surah At-Tawbah: عز - اخذونها ي رة ي و مغانم كث ماي حك زاي و كان And many spoils of war which Allah has bestowed on them (Kanzul Iman)

In this verse (20) of Surah Al-Fath, " رهيمغانم کث " / “Maghanam Katheera” refers to the spoils which Allah has ordained for the Muslims till the Day of Resurrection at certain times and " الناس عنکم یديکف ا " refers to which people whose hands Allah has prevented from reaching the Muslims and protected the lives, property and honor of the Muslims from them? There are two views in it. The first is that it refers to the people of Khyber and their allies Banu Asad and Banu Ghatfan, of whom the people of Khyber alone are seventy thousand in number. Less than a month after the Prophet (peace and blessings of Allah be upon him) returned from Hudaybiyah, he heard of the movement of the Jews of Khyber. They merged four thousand warriors, especially of the Banu Ghatfan tribe on the condition if had Madinah been conquered, they would have always given half of Khyber's produce to the Banu Ghatfan, but Allah Almighty created fear of Muslims in the hearts of the

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disbelievers and they broke the treaty. The second view is that it refers to the hands of the people of Makkah. (1) Tafseer al-Ruh al-Bayaan under the verse.

(2) Tafsir-e-Abi Saud under the verse. Under the provisions of the Hudaybiyyah peace treaty, both sides agreed not to take any military action against each other for ten years. This benefited the Muslims and gave them a good opportunity to take action against the Jews. The Jews of Khayber thought that they would no longer have the backing of the people of Makkah, soon gave up and they lost the battle to the Muslims, thus paving the way for the conquest of Khyber with ease for the Muslims And the fact that the peace of Hudaybiyyah is not a defeat for the Muslims but a prelude to great victories.

ستقيماآية ل ولتكون لمؤمنين ويهديكم صرطا م

The meaning of this blessed verse is haste and restraint. This is a sign for the believers. This sign will help the Muslims to know that the provisions of the Hudaybiyyah Peace Treaty are apparently a sign of the weakness of the Muslims, but they are a prelude to great victories behind the scenes. There is the conquest of Khyber which is a great example and now Mecca will also be conquered. The gates of the Haram will be opened for the Muslims. He said that this peace is a victory for you. Its truth will gradually become clearer and clearer on the Muslims and this blessed verse will show the Muslims the straight path i.e. trust in Allah in all circumstances.

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)٢٧(عملون ي كانوا ی اسوا الذ نهم ي و لنجز - دا ي كفروا عذابا شد ن ي الذ قن ي فلنذ ذلك جزآء اعدآء )28( جحدون ي تناي جزآء بما كانوا با -دار الخلد هاي لهم ف -النار

Surely We will make those who disbelieve taste a severe chastisement, and We will most certainly requite them for the worst of what they did. (27) This is the recompense of the enemies of Allah, the Fire, to abide therein forever. The punishment for denying Our revelations (28) (Kanzul Iman).

In verses 28, 27 and 26 of Surah "Ha Meem Sajdah", Allah Almighty has revealed both guilt and punishment, but the protesters have presented only verses 27 and 28 for the purpose of justification and they have rounded up verse 26. In which the guilt of the criminals has been exposed. The fact is that the Qur'an is a book revealed by God in which all the sciences of the world have been collected, as Ibn Saraqah narrates from Abu Bakr ibn Mujahid in the book Al-Ijaz: He says:

" الله ابکت یالعالم الا وهو ف یف یما من شئ "

“There is nothing in the world but it is in the Book of Allah.” (Al-Itqan, Volume II, p. 160) and it is narrated from Ibn Burhan: The Holy Prophet (peace and blessings of Allah be upon him) said:

" اصلہ قرب او بعد ہيالقرآن أو ف یففهو ی ما من شئ "

(Al-Itqan, p. 160)“There is nothing but is in the Qur’an or has its origin, near or far.” There is nothing that is not in the Qur'an or its origin is not in the Qur'an whether it is near or far. The result of this hadith is that there is knowledge of everything in the Qur'an. Now, if Allah has given the ability to understand and comprehend, then the seeker can extract

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the knowledge of anything from the Qur'an according to his understanding. Hazrat Imam Shafi'i (may Allah have mercy on him) once said in Makkah: " کتاب الله یعما شئتم أخبرکم عنہ ف یسلون " (Al-Itqan, p. 160) “Ask me about what you want, I will tell you about it in the Book of God.” Whatever you ask me about, I will tell you that it is in the Qur'an, that is, I will answer it from the Qur'an. You can find more evidence of this type in Al-Itqan.

In terms of language and expression, the Qur'an is a miraculous book and the word of God. Despite being united in eloquence and rhetoric, the eloquent Arabs could not give an answer to this holy Book. Allah Almighty challenged them in many places that if you are true to your promise that the Qur'an is not a divine book, then you should offer a speech like this. Do it! Allah says:

فليأتوا بحديث مثله إن كانوا صادقين

(Al Tur ،34)

So bring something like this, if they are truthful. (Kanzul Iman

(Then Allah Almighty challenged them that if you cannot answer the whole Qur'an, then answer only one of its ten Surahs! Allah says:

ثله -افترىه قولون ي ام قل فاتوا بعشر سور م

(Hud, 13)

Do they say they made it from their choice? Say: Bring ten surahs like this! (Kanz-ul-Iman) Then Allah Almighty challenged them that the answer to ten surahs is a big deal, you should give the answer to only one surah of it!! Allah says:

ثله بسورة م بعشر قل فاتوا -افترىه قولون ي ام

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(Younus ،38)

(interpretation of the meaning): Or do they say that they have created it? Say: Then bring a surah like it. (Kanzul Iman) In this way, the Holy Prophet (peace and blessings of Allah be upon him) kept challenging the people of Makkah in different dialects, but they could not answer a single verse of a single surah, and this challenge continues even today if Wasim Rizvi or anti-Islamic elements claim that the Qur'an is not a book of God or that some of its verses are a mixture of human words, So they must not answer to the whole Qur'an, but they only present verses like the ones they claim.

The result is that the eloquent Arabs, in spite of their eagerness to ignore the Qur'an and extinguish its light, could not answer any verse of the Qur'an. If they had the power to answer the Qur'an, they would certainly have answered it. The fact is that they themselves were secretly influenced by the Qur'anic influences as it is narrated from Ibn Abbas that Waleed ibn Mughirah came to the Prophet's house and he recited the verses of the Qur'an which made Waleed ibn Mughira feel pity. The news reached Abu Jahl. He came to Waleed bin Mughira and said: O uncle! Your nation wants to accumulate some wealth for you. Waleed asked why? Abu Jahl said: They want to give it to you because you go to Muhammad (PBUH). He said: The Quraysh know very well that I am the richest of them. Abu Jahl said: Then say something about Muhammad that shows that you dislike him. Expressing the truth, Waleed said:

و لا بأشعار الجن والله ما ہتديو لا برجزه و لا بقص یرجل اعلم بالشعر من کميفوالله ما ف" لطلاوة و أنہ لمثمر ہيحلاوة و أن عل قولي یالذ لہمن هذا والله أن لقو ئايش قولي یالذ شبہي

ما تحتہ حطميو أنہ ہيعل ی عليو لا علويأعلاه مغدق أسفلہ و أنہ

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(Al-Itqan, Part II, pp. 140, 150). Waleed said, "By Allah, you know very well that there is no one among you who knows poetry better than me. I am well acquainted with the types of rhymes and poems. Similarly I am well versed in the verses of Jin. I bear witness that their speech is better than all of them. By Allah he has sweetness and beauty in his speech. And verily the upper part of his speech is full of delicious fruits and the lower part of it is far from the dry leaves and branches. The word of God is about to rise. No one can lower it. Whoever falls on it will be trampled to pieces.

The result is that when the Quraysh of Makkah were unable to answer it and when they saw that the Qur'anic influence was spreading and the Quraysh and the nobles of Makkah were also converting to Islam, they became stubborn and started mocking the Qur'an, saying that it was magic. Sometimes they would call it a poem and sometimes they would say that these are the stories of the people of the past and when they did not even talk about it, they became ready for war, beating and killing. They began to persecute the poor Companions and make them prisoners, allowed their lives and property, and when they did not satisfy on that too, they began to seduce their people that when Muhammad recites the Qur'an, you should not be silent about it. Rather, make a loud noise and shout, clap and whistle so that the words of the Qur'an do not hit your ears and the Qur'an becomes a victim of noise and commotion as verse 26 of Surah Ha Meem Al-Sajda testifies, which the people who object, have cleverly removed from their objections.

ذا لذين ٱ وقال فيه لعلكم تغلبون لغواٱو لقرآن ٱكفروا لا تسمعوا له

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And those who disbelieve say: Do not listen to this Quran and gossip about it in vain, perhaps you will be overcome. (Kanzul Iman)

It was their ignorance and delusion that in this way they would overcome the founder of Islam and wipe out Islam because Allah Almighty is the helper of His Beloved and all obstacles are nothing from help him. Then Allah Almighty, in verse 28, 27 of this Surah, has described the punishment for their worst crime and despicable act. The result is that, O, ignorant! When the end of it comes to you and you will be severely punished for it, then you will know what we did. تدان ن يکما تد is a divine law and the governments of the world are following the same path.

68الأحزاب۔( ربنا آتهم ضعفين من العذاب والعنهم لعنا كبيرا ) (1)

Our Lord, give them double torment of fire and curse them with a great curse. (Kanzul Iman)

ن ذكر بآيات ر أومن .نا من المجرمين منتقمون إبه ثم اعرض عنها ظلم مم (2)

(Al Sajdah 22).

And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them? Surely, We shall take vengeance on the guilty.

حصب جهنم انتم لها وردون -انكم و ما تعبدون من دون (3)

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(Al Anbiyah 98)

Surely you and that which you worship besides Allah are the fuel of hell; you shall enter it. (Kanzul Iman)

(1) Verse 68 of Surah Al-Ahzab is related to the previous verses, so we explain it here with verses 66, 67 of Surah Al-Ahzab.

When on the Day of Resurrection, the disbelievers in Tawheed (Oness of God) and Prophethood will be severely punished and their bodies will be turned upside down in Hell, i.e. they will be roasted in the fire of Hell from top to bottom on all sides like flesh in a fire or pot. At that time, they will realize their crimes and they will say with great regret and shame and say: Had we obeyed Allah and His Messenger, we would not have been afflicted with this torment today, and we would not have seen this day, and to support and strengthen their excuse, they would have cried out to their Lord, our leaders misled us by coating the truth with falsehood, and we fell into their delusion. Therefore, our Lord! They are responsible for our sins and mistakes. Our guilt is that we obeyed them and we turned away from obeying your messenger, but it happened at their behest, so if we deserve this punishment, they deserve to be punished twice. Because they themselves went astray and pushed us into the mire of astray. Therefore, our Lord! Curse them severely!

From the above explanation, it is clear that the supplication to Allah Almighty in verse 68 of Surah Al-Ahzab will not be to the believers, but to the disbelievers and polytheists who have obeyed their elders in the

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world and followed them. They did not believe in Tawheed and Prophethood despite repeated sermons and reminders.

(2) The verses before verse 22 of Surah Sajdah, the reward and punishment of faith and disbelief has been described and it is stated that we will give them some taste of the torment in this world before the great torment i.e. the torment of the Hereafter so that they should be warned and repent of disbelief and polytheism by seeing the evil end with their own eyes. And so it was that before the migration, the Quraysh of Makkah were afflicted with diseases and sufferings, and after the migration, the elites of Quraysh were killed in Badr, and for seven years they were in such a state of famine that they ate bones, dead bodies and even dogs. (Khazainul Irfan under the verse). And now the torment given in the previous verses of verse 22 is being justified that why should we not punish them? Who can be more unjust and guilty than them? Those who have been repeatedly preached and admonished by our verses, have been repeatedly shown the way to the truth have been explained in new and effective ways what the truth is. And what is falsehood? Yet they turned away and refused to accept the truth, so according to God's will, there is nothing left but to take revenge on them and punish them for their crimes, because now they are certainly guilty. Yes, they are capable of neck-dropping.

Although most of the words in these verses are common, their first addressees are the infidels and polytheists of Makkah.

(3) The disbelievers and polytheists of Makkah are addressed in verse 98 of Surah Anbiya. In this verse, for the sake of exaggeration in warning, their fate is clearly mentioned so that there is no excuse left

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for them. Under this verse, the commentators have narrated that the Holy Prophet (peace and blessings of Allah be upon him) recited this verse (Al-Anbiya '98) near the Ka'bah in front of the Quraysh. Abdullah ibn Zabari said: By the Lord of the Ka'bah! I will compete with you! Did not the Jews worship Ezra, the Christians worship Christ and the Banu Malih worship angels?

The purpose of Ibn Zabari's objection was that according to this verse, we and our gods will all enter Hell, which means that Hazrat Ezra, Hazrat Eesa, the angels (peace be upon them) are also the fuel of Hell and I enter because they too have been worshiped and this is against the itself. The Holy Prophet (peace and blessings of Allah be upon him) denied Ibn Zabari's objection and said: Are you ignorant of the dictionary of your people? And do you not know that "ما" comes for the inanimate (inanimate thing)?

Some commentators have quoted other narrations in response to Ibn Zabari's objection, but the commentator Ibn Saud has refuted them.

The disbelievers and polytheists of Makkah used to worship other than God, whether they considered them worthy of prostration or worshiped them as a means of nearness. In all cases, it is polytheism. Therefore, it is stated in this verse that polytheists and false gods are all in Hell. They will be the fuel of Hell and every one of them will have to enter Hell.

In this verse, "ما تعبدون", “Ma Tabadoon” the commentators have meant idols. It does not include the righteous servants of Allah (Isa, Hazrat Ezra, Angels) who have been worshiped by delusion of Satan.

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Because "ما" "ma" is a noun that comes for non-rational (inanimate thing).

لاة من تقصروا أن جناح عليكم فليس الأرض في ضربتم وإذا (1) يفتنكم أن خفتم إن الصبينا عدوا لكم كانوا الكافرين إن ◌ كفروا الذين م

(Chapter: Al Nisa, 101)

And when you travel in the land, there is no sin on you to shorten the prayers if you fear that the disbelievers will harm you. Indeed, the disbelievers are your open enemies. (Kanzul Iman)

ا فكلوا ان - اتقوا و طيبا حللا غنمتم مم حيم ور غف ر

(2)(Chapter: Al Anfaal, 69)

So eat of that which you have been given, lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful. (Kanzul Iman)

Under Surah An-Nisa, verse 101, it is important to know that the fear of the enemy is not a condition for shortening the prayers, but it is for the situation. At the time of the revelation of the verse, travel was not free from fear, so fear is mentioned here for the sake of narration of situation. Therefore, the condition of qasr is the journey which has been described by the jurists, whether it is for jihad or for trade or for some other purpose.

One of the things that the Mujahideen of Islam need to do is how to pray when they are afraid of the enemy and when they are at war with

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enemy. This important issue has been explained by Allah Almighty in this verse.

The word "qasr" refers to mitigation because it does not specify in this verse what is meant by qasr. The amount of rak'ahs and the number of them should be shortened, for example, to perform two rak'ahs of a prayer of four rak'ahs, or to shorten the prayer, such as the gesture of prayer, so there are two sayings of the commentators in this verse. (1) In this verse, qasr means shortening the number of rak'ahs. This is the view of the majority of the commentators. Then there is a difference of opinion among Mufassirin as to whether the prayer in this verse means the prayer of travel or the prayer of fear. Some people have the opinion that it means the prayer of travel. On this, only two rak'ats will be performed during that journey, such as the Zuhr, Asr and Isha prayers. The Maghrib and Fajr prayers are not included in it, i.e. there is no shortening in these prayers. And some say that in this verse the prayer of the journey is not meant, but the prayer of the traveler is meant. This is the view of Hazrat Ibn Abbas, Hazrat Jabir bin Abdullah and a group of people. Hazrat Ibn Abbas (may Allah be pleased with him) said: On the tongue of your Prophet Muhammad (peace and blessings of Allah be upon him), Allah has made the prayer of four rak'ahs at home, the prayer of travel two rak'ahs and the prayer of fear one rak'ah obligatory. (Muslim, Volume 1, Book of Salat ul-Musafir wa Qasruha, p. 241).

Imam Abu Zakariya Yahya ibn Sharaf al-Nawawi (may Allah have mercy on him) says under this hadith that a group of Salaf has practiced that one rak'at of prayer will be offered in times of fear. This is the opinion of Imam Hassan Basri and Ishaq ibn Rahwaih, but the opinion of Imam Azam Abu Hanifa, Imam Malik, Imam Shafi'i and others is that the

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prayer of fear is like the prayer of peace, i.e. four rak'ats will be offered in the presence of peace and two rak'ah in travel. The one rak'ah is not permissible according to them under any circumstances. They have replied to this hadith that one rak'ah in this hadith refers to the rak'ah that is performed with the imam in a state of fear and the other is offered separately. (The explanations of Muslim for Al-Nawawi: (Muslim, Volume 1, Book of Salat ul-Musafir wa Qasruha, p. 241) Both of these views differ on the point of shortening the number of rak'ahs.

(2) The second statement is that in this verse, qasr means reduction in the condition of performing rak'ahs, and the reduction is that the prayers should be shortened with gestures, that is, bowing and prostration should be done with gestures and the prayers should be performed briefly. It is permissible to pray while walking, and it is permissible to pray even if pooled in blood. This is the prayer that is performed on the battlefield in the shadow of swords. When the battle is hot, swords are brandishing from all sides. When will the body become addicted to blood due to the beating of the enemy? Or when will he die? There is no idea of it. In such a time this prayer is offered.

The commentator of Tafsir-e-Kabir has called this statement (reduction in the performance of rak'ahs) weak.

In this verse, it is preferable to apply the word qasr to the prayer of four rak'ats on the prayer of two rak'ah during the period of travel. The proof for this is the hadith narrated from Hazrat Ya'la ibn Umayyah. Hazrat Ya'ala ibn Umayyah says: I asked Hazrat Umar (may Allah be pleased with him) that Allah says:

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" الآية آخر الی۔۔۔ خفتم ان الصلاة من تقصروا أن جناح عليکم فليس "

When you travel in the earth, there is no sin on you to shorten some prayers if you fear that the disbelievers will harm you. And now the people are at peace. (That is, now there is no fear of the enemy, then why is it necessary to shorten it?) Hazrat Umar (may Allah be pleased with him) said: I was as surprised by this command as you were, so I asked the Messenger of Allah about it. He said:

" قتہصد فاقبلوا عليکم بها الله لصدق صدقة "

This is the charity that Allah has given you, so accept His charity! (Muslim, Vol. I, Salat ul-Musafirin wa Qasruha, 241) The commentator of Tafsir-e-Kabir has given more proofs for this. So refer to it. (Tafsir-r-Kabir under the verse)

See the books of jurisprudence for how the prayer of fear will be performed! (الرضوی)

مبينا عدوا لکم کانوا الكافرين ان

This is the cause of the previous text, that is, in this part the reason for the expected tribulation of the infidels and polytheists is stated that the infidels and polytheists are your open enemies.

In the time of the Prophet, the Muslims were always persecuted by the infidels and polytheists and they did not miss any opportunity to harm the Muslims, even in prayers, they used to make plans to attack on them, so in this verse Muslims were warned to always be careful and vigilant against them! They have heart enmity and resentment towards you. They can tempt you at any time.

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This enmity is evident even today. Non-Muslim superpowers are still torturing Muslims. We are seeing videos of such heartbreaking atrocities on weak and helpless Muslims on social media that make our hair stand on end. The fanatical mob kills innocent Muslims on the way whenever it wants and these criminals neither are really punished nor they even questioned? Doesn't this atrocity show that the world considers Muslims as its enemy? ۔

(2)

ا فكلوا ان - اتقوا و ـ طيبا حللا غنمتم مم حيم غفور ر

(Chapter: Al Anfaal, 69)

In this verse, Muslims are commanded to eat the spoils of war. The glorious reason of this verse is that the Companions refrained from taking the spoils of war. At that time, Allah Almighty revealed this verse and told the Muslims that booty is permissible for you. And it has also been said that in this verse, "ma" means the redemption which is mentioned in the previous verses. The meaning of the verse on this consideration is that the redemption is one of the spoils of war and it is also lawful and permissible for you. (Tafsir of Abu Saud, 4 Part, P36)

When the prisoners of Badr were taken as prisoner and brought to the Prophet's court, the Holy Prophet (peace and blessings of Allah be upon him) consulted with companions about them. Some of the Companions, including Hazrat Abu Bakr Siddiq (may Allah be pleased with him), suggested that they were members of our family. What is the use of killing them? Maybe they will come forward and believe, so they will be redeemed and released and their lives should be spared. And some of

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the Companions, among whom was Hazrat Umar Farooq (may Allah be pleased with him), suggested that they should be killed. They have given us great hardships, so they deserve to be beheaded. We do not need their redemption, but a relative among us should kill his relative! Ali should kill Aqeel, Hamza should kill Abbas and I should kill my own relative but the Holy Prophet (peace and blessings of Allah be upon him) chose the advice of Abu Bakr and redeemed and left out all those who were seventy and most of them were honorable Quraysh. Regarding this redemption, it has been commanded in this verse that it is also one of the spoils of war and it is permissible for you.

Later, Allah Almighty revealed the verse and confirmed the opinion of Hazrat Umar Farooq and those who agreed with him. Verse 67 of Surah Anfal is a reference to this (Al Rizvi)

ض النبي هاأي يا (1) نكم يكن إن القتال على المؤمنين حر وإن مئتين يغلبوا صابرون عشرون منكم يكن ئة م ن ألفا يغلبوا م يفقهون لا قوم بأنهم كفروا الذين م

(Anfal, 65)

O Prophet! Encourage the Muslims to wage jihad. If twenty of you are patient, they will overcome two hundred, and if you are one hundred, you will overcome a thousand of the disbelievers because they do not understand. (Kanzul Iman)

ايها (2) المصير بئس و -جهنم ماوىهم و -عليهم اغلظ و المنفقين و الكفار هد جا النبی ي

(Chapter: Tahreem, 9)

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O you who reveal the unseen, strive hard against the disbelievers and the hypocrites. Strictly punish them, and their abode is Hell, and what an evil end! (Kanzul Iman)

The revelation of Surah Anfal and Tahrim took place in Madinah at a time when the infidels and polytheists of Makkah and their conspiracy were not about an end. The Messenger of Allah (May Allah bless him and grant him peace) was forced of the inhuman atrocities of the people of Makkah and migrated with his companions to Madinah so that he could carry out the work of Da'wah with peace and contentment. But you are not safe from the conspiracy of the infidels and the Quraysh of Makkah here either. The Quraysh first conspired against Abdullah ibn Obae and his companions who did not embrace Islam at that time, and made him their ally. The Quraysh wrote to them: "Get rid of the man whom you have sheltered from us, or we will destroy you and obliterate your mark." But with the understanding and prophetic insight of the Holy Prophet (peace and blessings of Allah be upon him) they failed to do so, but the Quraysh did not give up. When Ibn Obae did not succeed, they started raising money from the Jews of Madinah and joined them. And through them, they sent warning to the Muslims that they should not indulge in superiority complex that they had left Makkah without any hurt. We will make the land of Madinah too narrow for you and will not leave you under any circumstances. Due to their evil deeds, even the land of Madinah was not peaceful for the Muslims in the early days. The Holy Prophet (peace and blessings of Allah be upon him) used to stay up all night. In a narration of Bukhari Sharif, he said: Today a good man would guard! Hazrat Saad bin Abi Waqqas stood up and guarded the whole night and then he rested. In

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such unfavorable circumstances, there were three ways for the Messenger of Allah (peace and blessings of Allah be upon him): (1) to give up the truth and the call to the truth. (2) Endure oppression and violence by sticking to the truth and let the Companions be killed. (3) Fight oppression and violence with courage and defend themselves from Quraysh of Makkah with all your might and leave the outcome to God. After deliberation, you chose the third path. The result was that the truth prevailed and the oppressors are gone forever.

If you study the Islamic wars of the Prophet's time, whether they were in the form of battles or in the case of Saraya, the fact will become clear to you that all the wars from Badr to Tabuk were fought by the Prophet of Islam in his defense. Because Islam never allows anyone to oppress unjustly, but everyone has the right to defend themselves.

See some evidence of this from the Holy Quran!

(1)

سبيل في وقاتلوا ◌ تعتدوا ولا يقاتلونكم الذين

(Al-Baqarah, 190)

And fight in the cause of Allah those who fight you, and do not exceed the limits. (Kanzul Iman)

(2)

دلهم◌ ٱلحسنة وٱلموعظة بٱلحكمة ربك سبيل إلى ٱدع أحسن هى بٱلتى وج

Call to the way of your Lord with a clear plan and good advice, and discuss with them the best way (invite with verses and arguments and not with war and fight).

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(3)

فاقتلوهم قاتلوكم فإن

(Al-Baqarah, 191)

And if they fight you, kill them! (Kanzul Iman)

(4)

ابرين خير لهو صبرتم ولئن به عوقبتم ما بمثل فعاقبوا عاقبتم وإن للص

(Chapter: An Nahl, 126)

And if you punish, then punish as you have been afflicted. And if you are patient, then patience is best for the patient.

(5)

على وتوكل لها فاجنح للسلم جنحوا وإن العليم السميع هو إنه

(Anfal, 61)

And if they incline to peace, then incline yourselves, and put your trust in Allah. Verily, He is the All-Hearing, the All-Knowing.

(6)

اعدلوا◌ تعدلوا ألا على قوم شنآن يجرمنكم ولا

(Al-Ma'ida, 5)

And do not let the enmity of any people stir you up to do injustice, do justice! (Kanzul Iman)

In all these verses, the Muslims are commanded not to take the lead in war against any nation. However, if someone is fighting you, you can fight him in your defense. It has been said that there should not be any

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kind of aggression by the Muslims in killing, fighting and beating and the demands of justice should be met in all circumstances. Even The Holy Prophet (peace and blessings of Allah be upon him) strictly forbade the killing of women, children, the elderly and monks in war. And the killing of monks is strictly forbidden. Hazrat Ibn Umar (may Allah be pleased with him) narrated that if a woman was found killed in a jihad, then the Messenger of Allah (may peace be upon him) condemned the killing of women and children (Sahih Muslim, Kitab ul-Jihad, Chapter on Prohibition of Killing of Women and Children). It is also narrated from Hazrat Ibn Umar that if a woman was found killed in a jihad, and then the Prophet (peace and blessings of Allah be upon him) forbade the killing of women and children.

In the same way, it is narrated from Anas that the Messenger of Allah, (PBUH) said: And do not kill the very old, or the child, or the woman. (Abu Daud, V-1, P-351). Even in Hadith, the desire to fight the enemy is forbidden. Hazrat Abu Hurayrah (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: Do not desire to face the enemy and be steadfast when confronted with them. (Sahih Muslim Kitab ul-Jihad, Chapter: Prohibition of wish to meet the enemy and command to be patient.)

There are many such verses and hadiths in which Muslims are forbidden from killing without any reason, fighting and unjustified oppression and violence, but the anti-Islamic elements do not see all these verses and hadiths. They see only those verses which seem to contain explosives for them and by bringing out these verses without understanding the true meaning and significance, they want to poison

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the atmosphere of the country and incite the brothers of the country against Islam and Muslims. Supreme Court has dismissed Wasim Rizvi's writ and reprimanded him, saying that no one will be allowed to shed blood on the country's Ganga-Jamni civilization for which the court deserves congratulations.

Verse 65 of Surah Anfal and other verses before and after and verse 9 of Surah Tahrim should also be seen and understood in the above context.

A new era of Islam began in the year 2 AH. The Muslims, fed up with the tyrants, took up the sword for their own protection, in very small numbers, which led to the Battle of Badr, but there was no balance of power between the two sides in this battle with the Quraysh of Makkah. There was a large army with a thousand infantry and a hundred cavalry with Quraysh and on one side there were only three hundred and thirteen. Sixty Muhajireen were among them and the remaining was Ansar (History of Islam). The Quraysh were fully equipped with equipment and weapons but The Muslims had relied on the help of Allah. Obviously, when the Muslims got the news of the movement of the Quraysh army and their heavy contingent, they would have realized their scarcity in comparison to them. Where is the army of three hundreds and thirteen? Where is the army of more than a thousand armed with weapons and ammunition? On this occasion, Allah Almighty commanded His Prophet (peace and blessings of Allah be upon him) to exhort the Muslims to persevere and to provoke them to face the enemy with all their might and to tell them not to be alarmed by the large number of the enemy but with full courage, and tell them to confront with courage and faith, and tell them that if they are twenty, they will overcome two hundred, and if they are a hundred,

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they will overcome a thousand enemies. A Muslim will be heavier than ten infidels if he fights the enemy with patience, courage and perseverance!

It is still the practice of military generals to instill in their soldiers the spirit, to inspire them, to encourage them to face the enemy with patience and perseverance, to create a spirit of fighting the enemy by keeping scarcity and abundance at bay. Will the governments of the world see that a military officer creates cowardice in the army, encourages them to surrender in the face of the enemy, and surrenders without any resistance? Absolutely not. In this context, verse 65 of Surah Anfal should also be understood.

Goat herders and camel herders were taught the art of obedience by the same teachings of the Holy Prophet (peace and blessings of Allah be upon him) which made them rise like storms and spread all over the world.

Verse 9 of Surah Tahrir was also revealed in the early days of the migration to Madinah when the Muslims were under equal threat from external and internal enemies. On the one hand, the open enemies of the Muslims were forbidding the Muslims to live by their nefarious deeds and conspiracies, and on the other hand, their hidden enemies, Abdullah ibn Obae and his followers who were apparently with the Muslims, and inwardly they were with the Quraysh of Makkah. They never missed an opportunity to create difficulties for the Muslims. You can imagine the conspiracies of the hypocrites when the battle of Uhud took place and the Holy Prophet (peace and blessings of Allah be upon him) decided to go out of the city to fight the enemies on the advice of a large number of young Companions. When he reached the place of

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condition, Abdullah ibn Obae fled with his three hundred men and gave the excuse that in my opinion the battle was not fought being in Madinah, so I could not take part in this battle. Due to Ibn Abi's showing his back at the right time, the Muslims who were already few in number now became even smaller (only seven hundred).

The result is that in the first months and years of the Hijrah, the Muslims had to fight the enemy on both the external and internal fronts. In these circumstances, Allah Almighty commanded His Prophet: You are ready to wage jihad against them and those who are hidden enemies, i.e. the hypocrites, to persuade them to accept the truth through arguments, or to rebuke them and bring them to the right path, or to expose their secrets and expose their evil. And deal with both very harshly so that their power is broken and Islam prevails. (Tafsir-e-Kabir under Al-Ayah)

رى إنا قالوا ٱلذين ومن ا حظا فنسوا قهم اميث أخذنا نص م روا م ٱلعداوة بينهم فأغرينا بهۦ ذكمة يوم إلى وٱلبغضاء ينبئهم وسوف ◌ ٱلقي يصنعون كانوا بما ٱ

(Al Maidah, 14)

And (as for) those who claim to be Christians, We have made a covenant with them, so they forgot most of what they were reminded of. So we caused hatred and animosity between them till the Day of Resurrection. Soon Allah will inform them of what they used to do. (Kanzul Iman)

After describing the Jews' breach of covenant and ugly traits, Allah (swt) has described in this verse the evil deeds of the Christians and their vile traits. The Jews had made a covenant with God Almighty that

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they would believe in God and His prophets and messengers and follow the commands they are ordered to, but they kept this covenant unfulfilled else. They not only denied the prophets who came after Moses, but also killed many prophets. In the Torah, the descriptions of the Holy Prophet (PBUH) and his attributes were mentioned, but they distorted it. In the Torah, they were commanded to believe in the last prophet when he was sent, but they did not follow him. And they denied him and not only they denied him but they also spread a web of covert conspiracies against the Holy Prophet (peace and blessings of Allah be upon him).

In verse 14 of Surah Al-Maidah, God Almighty says that like the Jews, we took a pledge from the Christians that they would believe in God and His Messenger and would not fail to do good deeds. According to another narration, Allah had taken promise from them in the Gospel that they would believe in the last Prophet Muhammad (peace and blessings of Allah be upon him). But they disregarded this covenant and followed their own desires, which caused them to differ, and Allah created enmity between them till the Day of Resurrection or enmity between the Jews and the Christians. And at the end of the verse, Allah made a strong promise to them and said, “We will soon tell them what they used to do, that is, we will punish them severely for violating this covenant and forgetting the advice.”

And Allah has pointed out in the verse “ نصرى إنا قالوا ٱلذين ومن ” that they call themselves Christians in their opinions, i.e. Ansar of Allah (helpers in the cause of Allah), which has nothing to do with reality. Because if they are truthful in their claim, they would have remained steadfast in obedience to Allah Almighty and obedience to His

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commands and would not have forgotten the covenant made with them but they put everything back.

Violation of the covenant and the abrogation or non-compliance of the treaty between nations is also considered the worst crime in today's world, which sometimes leads to economic blockade and war, against the state and its citizens. Failure to comply with the agreement reached between the two parties raises the issue of law and order and the dominant party seeks to eliminate the defeated, which can sometimes lead to imprisonment and death.

In this context, one should understand verse 14 of Surah Al-Maidah and the verses before it and believe that the Qur'an is the Book of Allah and His Word in which there can be no alteration, distortion or manipulation. It is the guarantor of guidance and well-being for mankind till the end of time.

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By the grace of Almighty, with the release of the last episode (16), the work of interpreting the prescribed 26 verses of Jihad and non-Jihad have been completed. Inshallah, our dear Maulana Seraj Ahmad, Delhi will soon translate the last 6 episodes into English as well. Then they will also be released on Facebook. These episodes have not been translated into Hindi yet. If Allah wills, this work will also be done.

It is better to revise these episodes in book form and publish them in the three languages prevalent in the country, Urdu, Hindi and English,

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so that a large number of people can benefit from it, especially the non Muslims should realize that the Quran is a preacher of peace, a messenger and herald of peace and order.

Pray that Allah Almighty will create a way for the completion of this work!!!