Surah Al-Baqara (2) — Ayah 191

(Ayah 192,191) ➊ The Messenger of Allah, peace and blessings be upon him, conquered Makkah and in the 9th year of Hijrah sent Abu Bakr as-Siddiq, may Allah be pleased with him, as the leader of Hajj and ordered him to make the proclamation mentioned in Surah At-Tawbah, according to which the polytheists were given permission to move about in Makkah and the land of Arabia for four months, after which, if they did not become Muslims, they were ordered to be killed wherever found and expelled from the Arabian Peninsula. See the first five verses of Surah At-Tawbah. Then the Jews were also expelled, first from Madinah, then from the land of Arabia during the time of Umar, may Allah be pleased with him, according to the will of the Messenger of Allah, peace and blessings be upon him. All this was in compliance with the command of this { ”وَ اَخْرِجُوْهُمْ“ }.

➋ The original meaning of {الْفِتْنَةُ:} is to put to trial; the early commentators interpreted it as shirk (polytheism), and the exegesis of «وَ الْفِتْنَةُ اَشَدُّ مِنَ الْقَتْلِ» has been explained in two ways: one is that indeed, the command to kill the polytheists is a very severe matter, but the way they persist in shirk and persecute the Muslims to turn them away from Islam and make them polytheists again, their committing shirk and forcing Muslims into it is an even greater crime. Therefore, as retribution for this crime, kill them without hesitation or deliberation, until Allah’s religion prevails to such an extent that no one dares to persecute a person who becomes Muslim and turn him away from the religion. The second meaning, as stated by Imam Tabari, may Allah have mercy on him, is that putting a believer to trial for accepting Islam, to the extent that he turns away from Islam and becomes a polytheist again, is more painful and harmful for that believer than if he had remained firm on Islam and been killed for it (because being killed happens only once, whereas the punishment and torment from the disbelievers continues). (Tabari) The words of Mujahid, may Allah have mercy on him, are that a believer returning to idolatry is even more severe for him than being killed. In this case, the meaning would be that indeed, killing these disbelievers is a very severe matter, but what they are doing to the Muslims is even more painful for them than being killed, so killing them is less severe than subjecting the Muslims to a greater trial and pain than death. Both meanings are present in the words of «وَ الْفِتْنَةُ اَشَدُّ مِنَ الْقَتْلِ», and this is the miracle of the Noble Qur’an.

➌ { وَ لَا تُقٰتِلُوْهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتّٰى يُقٰتِلُوْكُمْ فِيْهِ:} means that the land of Makkah is a sanctuary (Haram), and fighting and killing are prohibited in it, but if the disbelievers initiate fighting in it, then it is permissible for you to fight as well. Then, if they fight, you should not only fight (engage in battle) but also kill them; this is the recompense for such disbelievers. In {”الْكٰفِرِيْن“}, the definite article “al” is for specification, so the translation is “such disbelievers.”

191. 1. In Makkah, since the Muslims were weak and scattered, fighting against the disbelievers was prohibited. After migration, all the strength of the Muslims was gathered in Madinah, so then they were permitted to engage in jihad. In the beginning, you would only fight those who initiated fighting against the Muslims; after that, this was further expanded and, as needed, Muslims also went to the territories of the disbelievers to wage jihad. The Noble Quran has (اَعْندَا) forbidden transgression, therefore the Noble Prophet ﷺ would instruct his army not to commit betrayal, breach of trust, or mutilation, nor to kill children, women, or those engaged in worship in churches. Similarly, he forbade burning trees and killing animals without any necessity (Ibn Kathir). Just as the disbelievers expelled you from Makkah, in the same way, you should also expel them from Makkah. Thus, after the conquest of Makkah, those who did not become Muslim were ordered to leave after the end of the treaty period. By "fitnah" is meant disbelief and polytheism; this is even more severe than killing, so one should not refrain from jihad to eliminate it.

191. 2. Fighting is prohibited within the boundaries of the Haram, but if the disbelievers do not respect its sanctity and fight you, then you are also permitted to fight them.

191. And kill them wherever you encounter them, and expel them from wherever they expelled you [252], for persecution [253] is worse than killing. And do not fight them at al-Masjid al-Haram unless they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers [254].

[252]
Prevention of Fitnah and Jihad:

Now, wherever the opportunity arises, you should fight them, and your objective should be that just as they expelled you from Makkah because you accepted Islam, you too should expel them from Makkah because of their polytheism and persistence in polytheism, and this is a tit-for-tat response.

[253] The word "fitnah" in the Arabic language is used in a very broad sense and in several meanings. For example, the polytheists of Makkah being custodians of the House of Allah and placing idols in the House of Allah, preventing Muslims from performing prayers in the House of Allah, even from entering it—these are all acts of fitnah. Thus, here, fitnah refers to every action of the polytheists of Makkah that they committed to hinder the religion of Islam. For example, oppressing and persecuting Muslims, tyranny and oppression, forcing them back into disbelief, not leaving them alone even if they migrated, and later usurping their wealth and property, etc.—all these things are included in fitnah. It has been made obligatory to perform jihad to prevent all such matters.

[254] That is, Makkah is indeed a place of peace, but if they fight you there, then as a counteraction, you too may do so. The initiation of fighting in Makkah should not be from your side.