The Verses Of Jihad In Quran: Meaning, Reason Of Revelation, Context, And Background - Part 14
By
Badruddoja Razvi Misbahi, New Age Islam
(Translated
from Urdu by Newageislam.com)
28 January 2022
Explaining
Verses 4:101 and 8:69 Out Of 26 Verses Presented By Wasim Rizvi In Supreme
Court
Main
Points Discussed In Part 14
1. One of the
things that the early Muslims had to learn in verse 4:101 was how to pray when
they were fearful of the enemies and at war with them.
2. Some
commentators argue that the prayer of the journey is not meant in this verse,
but rather the prayer of fear.
3. The part of
verse 4:101 that says, “Indeed, the disbelievers are ever to you a clear enemy”
relates to a reason.
4. During the
Prophet's lifetime, the infidels used to plot attacks against Muslims even
during prayers. Muslims are therefore cautioned in this verse to always be
aware and vigilant!
.....
“And when
you travel throughout the land, there is no blame upon you for shortening the
prayer, [especially] if you fear that those who disbelieve may disrupt [or
attack] you. Indeed, the disbelievers are ever to you a clear enemy.” (4:101)
“Therefore
benefit from the booty you have received, lawful and good; and keep fearing
Allah; indeed Allah is Oft-Forgiving, Most Merciful.” (8:69)
It's
important to notice that in verse 4:101, fear of the enemy isn't a prerequisite
for shortening prayers (Qasr). The phrase “if you fear” does not make fear
during travel a requirement for shortening prayers. Rather, this pertains to
the situation at the time the verse was revealed, as travel was not without
fear in those days. The expression “if you fear” was used to reflect the
widespread fear of the enemy while travelling in those days. [Hence the readers
should not be perplexed here, and 'fear' should not be considered a condition
for shortening prayers]. The criterion of reducing prayers (Qasr) applies
exclusively to the travels outlined by the jurists, regardless of whether the journey
is for Jihad, trade, or some other reason.
One of the
things that the Islamic Mujahideen had to learn was how to pray when they were
fearful of the enemies and at war with them. This critical topic was addressed
by Allah Almighty in this verse 4:101.
In [the
Arabic verse of] the Quran, the word “Qasr” alludes to the shortening of
prayers. The phrase “shortening of prayers” in this verse is not clearly
defined. Is this limited to reducing the number of raka'ats of prayers, for
example, by reducing the number of raka'ats of prayers from four to two? Is
this implying that the prayers should be performed in a more reduced manner,
such as performing prayers through gestures? Because this text does not
precisely define what the phrase “shortening of prayers” means, commentators
have come up with two different interpretations:
(2) Qasr in
this verse refers to reducing the number of raka'ats. The majority of
commentators share this viewpoint. They disagree, however, about whether the
prayer in this verse refers to the prayer of the journey [Salat al-Safar] or
the prayer of fear [Salat al-Khauf]. Some of them believe that this is the
prayer of the journey. According to this premise, any prayer that is performed
in four raka'ats during non-travel days will be offered in just two raka'ats on
journey days, such as Zuhr, Asr, and Isha prayers. The Maghrib and Fajr prayers
are not included in them, which means they will not be shortened.
Some
commentators argue that the prayer of the journey is not meant in this verse,
but rather the prayer of fear. Hazrat Ibn Abbas, Hazrat Jabir bin Abdullah, and
a group of other jurists believe this. Through the words of the Prophet
Muhammad [peace be upon him], Allah has ordained it mandatory for the prayer of
non-travel to be performed in four raka'ats, the prayer of the journey to be
conducted in two raka'ats instead of four raka'ats, and the prayer of fear to
be performed in one raka'at, according to Hazrat Ibn Abbas (may Allah be
pleased with him). (Sahih Muslim, Chapter on Prayer of traveller and its
shortening, p.241)
Commenting
on the aforementioned hadith, Imam Abu Zakariya Yahya ibn Sharaf al-Nawawi (may
Allah have compassion on him) says that a section of Salaf has practised
offering one raka'at of prayer in times of fear. Imam Hasan Basri and Ishaq bin
Rahwiyyah hold this viewpoint. The great Imam Abu Hanifa, Imam Malik, Imam
Shafi'i, and the majority of jurists, on the other hand, believe that the
prayer of fear is the same as the prayer of peace. This indicates that four raka'ats
will be performed on non-travel days and two raka'ats will be offered on travel
days. They are, however, not permitted to perform one rak'ah under any
conditions. These jurists responded to this hadith by saying that one rak'ah
refers to the rak'ah that is performed alongside the Imam in a state of fear,
while the other is performed separately. (See Imam Nawawi, Commentary on Sahih
Muslim: Chapter on the prayer of traveller and its shortening, p. 241) Both of
these viewpoints differ on the meaning of qasr as a reduction in the number of
raka'ats.
(2)The
second position is that Qasr in this verse refers to a reduction in the number
of ways in which the raka'ats of prayers are completed. So the Qasr here means
that the prayers should be performed using gestures. To put it another way,
bowing and prostration should be done with gestures, and prayers should be
brief. It is permitted to pray on foot in this situation. It is also permitted
to pray even if you are bleeding. This is the prayer that is performed in the
shadow of swords on the battlefield. Swords brandish from all sides as the
battle proceeds, and lives are on the verge of dying. This prayer is offered at
such moments.
This
interpretation (shortening in the ways of raka'ats) has been labelled as weak
by the author of Tafsir Kabir [Imam Razi].
It is
recommended to use the word 'Qasr' in this verse to indicate that the
four-raka'at prayer will be reduced to two Raka'ats. This is supported by the
evidence of the hadith recounted by Hazrat Ya'li b. Umayyah, in which he says
to Hazrat Umar (may Allah be pleased with him), “Allah says, “And when you
travel throughout the land, there is no blame upon you for shortening the
prayer, [especially] if you fear that those who disbelieve may disrupt [or
attack] you. (4:101)”, and now that the people are safe (i.e. there is no
longer any fear of the enemy), why is it necessary to shorten the prayer?”
Hazrat Umar
(may Allah be pleased with him) stated, “I was as astonished as you are by this
judgement. Therefore I inquired about it with Allah's Messenger (peace be upon
him), who replied, "It is a charity that Allah has bestowed upon you, so
accept His kindness.” (Sahih Muslim, Chapter on Prayer of traveller and its
shortening, p.241). More proofs in this regard have been provided by the author
of Tafsir-e-Kabir. (See Tafsir-e-Kabir, Imam Razi, under verse 4:101)
See the
books of Fiqh to know how to perform the prayer of fear [Salat al-Khauf]
(Razvi).
The part of
verse 4:101 that says, “Indeed, the disbelievers are ever to you a clear enemy”
relates to a reason. Let us now consider why polytheists and unbelievers have
been described as open enemies in this verse.
During the
Prophet's lifetime, the infidels were constantly attempting to persecute
Muslims. They never missed an occasion to make an assault on Muslims while they
were at work. They used to plot attacks against Muslims even during prayers. As
a result, Muslims are cautioned in this verse to always be aware and vigilant!
They have been informed that the infidels and polytheists have animosity toward
them and that they may attack you at any time.
This
animosity still exists today. Muslims are still being targeted by non-Muslim
superpowers. Videos of such tragic atrocities against vulnerable and helpless
Muslims have been shared on social media, giving us shivers. The fanatical mob
kills innocent Muslims on the road whenever it pleases, and the perpetrators
are never apprehended or punished. Isn't this atrocity a clear indication that
certain people regard Muslims as their enemies?
2.
“Therefore benefit from the booty you have received, lawful and good; and keep
fearing Allah; indeed Allah is Oft-Forgiving, Most Merciful.” (8:69)
Muslims are
commanded in this verse to benefit from the spoils of war. The Companions refrained
from taking the spoils of war, thus Allah revealed this verse and told the
Muslims that taking the spoils of war is allowed. It's also been stated that
the particle "ma" in this verse refers to the ransom mentioned in the
previous verses. From this perspective, the verse means that it is one of the
spoils of war and that it is likewise legal and permissible for them. (Tafsir
Ibn Saud, vol.4, p.36)
When the
Badr captives were brought to the Prophet's court, the Holy Prophet (peace be
upon him) conferred with his Companions. Some Companions, like Hazrat Abu Bakr
Siddiq (may Allah be pleased with him), speculated that they were family
members. What good does it do to murder them? Perhaps they will embrace Islam.
Therefore, they should be freed in exchange for a ransom, and their lives
should be spared. On the contrary, several Companions, including Hazrat Umar
Farooq (May Allah be pleased with him), advocated for their execution and
annihilation. They've caused us a lot of grief. As a result, they are deserving
of having their necks blown off. We don't require their ransom payment. Rather,
one of us should murder one’s relative! Ali should assassinate Aqeel, Hamza
should assassinate Abbas, and I should assassinate a relative of mine.
But, on the
counsel of Hazrat Abu Bakr, the Holy Prophet (peace be upon him) released all
of the seventy captives and the noble Quraysh in exchange for ransom. This
ransom is also one of the spoils of war, and it is permitted for you, according
to this verse.
Allah
Almighty later revealed the verse, confirming Hazrat Umar Farooq's and his
supporters' opinion. This is mentioned in Surah Anfal verse 67. (Al-Razvi)
Other Parts Of The
Articles:
The Verses of Jihad:
Meaning, Denotation, Reason of Revelation and Background- Part 1
The Verses of Jihad:
Meaning, Denotation, Reason of Revelation and Background- Part 2
The Verses of Jihad:
Meaning, Denotation, Reason of Revelation and Background- Part 3
The Verses of Jihad-
Meaning, Denotation, Reason of Revelation and Background- Part 4
The
Verses of Jihad in The Quran - Meaning, Denotation, Reason of Revelation and
Background - Part 5
The Verses of Jihad in The Quran - Meaning,
Denotation, Reason of Revelation and Background - Part 6
The Verses of Jihad in Quran: Meaning, Reason of
Revelation, Context and Background - Part 7
The Verses of Jihad in Quran: Meaning, Reason of
Revelation, Context and Background - Part 8
The Verses of Jihad in
Quran: Meaning, Reason of Revelation, Context and Background - Part 9
The Verses of Jihad in Quran: Meaning, Reason of
Revelation, Context and Background - Part 10
The Verses of Jihad in
Quran: Meaning, Reason of Revelation, Context and Background - Part 11
The Verses Of Jihad In
Quran: Meaning, Reason Of Revelation, Context, And Background - Part 12
The Verses of Jihad
in Quran: Meaning, Reason of Revelation, Context, and Background - Part 13
----
Maulana
Badruddoja Razvi Misbahi, Principal of Madrasa Arabia Ashrafia Zia-ul-Uloom
Khairabad, District Mau, UP (India) is a Sufi-minded, well-mannered, classical
Islamic scholar, an expert teacher, an excellent writer, a good poet and
orator. He has authored numerous books, some of which are as follows: 1)
Fazilat-e-Ramazan, 2) Zad-ul-Haramain, 3) Mukhzin-e-Tib, 4) Tauzeehat-e-Ahsan,
the commentary on the well-known logical
book “Mulla Hasan” 5) Muhazarat fi Halle Qutbi Tasawwurat, 6) Tahzib al-Faraid
commentary on “Sharh al-Aqaid”, 7) Atayib al-Tahani fi Halle Mukhtasar al-Ma’ani,
8) Commentary on Sahih Muslim
URL: https://www.newageislam.com/debating-islam/verses-jihad-quran-revelation-part-14/d/126256
New Age Islam, Islam Online, Islamic Website, African
Muslim News, Arab
World News, South
Asia News, Indian
Muslim News, World
Muslim News, Women
in Islam, Islamic
Feminism, Arab
Women, Women
In Arab, Islamophobia
in America, Muslim
Women in West, Islam
Women and Feminism