Surah Al-Baqara (2) — Ayah 216

(Ayah216) ➊ {”كُرْهٌ “} This is a verbal noun in the meaning of {”كَرَاهِيَةٌ“}. The verbal noun is brought in place of the passive participle {”مَكْرُوْهٌ“} for emphasis, just as in {”زَيْدٌ عَدْلٌ“} "Zaid is the embodiment of justice." So here, the meaning of {”كُرْهٌ “} will be "entirely disliked." {”كُتِبَ“} This is the same {”كُتِبَ“} that has previously come for retribution, bequest, and fasting.
➋ In the previous verse, after the encouragement to spend wealth, now there is encouragement to sacrifice life. By {”الْقِتَالُ“}, not every fight is meant, but due to the definite article, it refers specifically to fighting for the exaltation of Allah's word.
➌ Ibn Kathir (may Allah have mercy on him) said that in this verse Allah has made it obligatory upon the Muslims to perform jihad and defend Islam from the enemies. Imam Zuhri said, jihad is obligatory upon everyone, whether he goes out to fight or stays behind; it is incumbent upon those who stay behind that when help is sought from them, they should assist, when a call for help is made, they should respond, and when they are called to the battlefield, they should rise up. (Ibn Kathir) The Messenger of Allah (peace and blessings be upon him) said: "Whoever dies without having fought or having thought of fighting in his heart, dies on a branch of hypocrisy." [ مسلم، الإمارۃ، باب ذم من مات … : ۱۹۱۰، عن أبی ہریرۃ رضی اللہ عنہ]
➍ Jihad, that is, striving to make Allah's religion dominant, is obligatory upon every Muslim, but going out for battle is not obligatory upon every Muslim at all times. (See Tawbah: 122) However, all the scholars of Islam agree that in three situations, fighting becomes individually obligatory: (1) When the Imam commands a specific person or all Muslims to go out, unless the Imam exempts someone, as the Messenger of Allah (peace and blessings be upon him) commanded everyone to go out at Tabuk but ordered Ali (may Allah be pleased with him) to stay behind. (Muslim: 31/2404) The evidence for this is the verses (38, 39) of Surah Tawbah. (2) When the disbelievers attack a Muslim settlement, it is obligatory upon its inhabitants to defend it. (See Baqarah: 191) To the extent that if they do not have enough weapons, it is obligatory to fight with stones, bricks, wood, or whatever is available. If nothing is available except to bite with their teeth, then it is obligatory to defend themselves by biting. If the inhabitants of that settlement cannot defend or are negligent, then it becomes obligatory upon the neighboring settlement, then the next, until it becomes obligatory upon all the Muslims of the world, because all Muslims are like one body. (3) When facing the enemy, it is obligatory to stand firm; Allah Almighty said: «يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْۤا اِذَا لَقِيْتُمُ الَّذِيْنَ كَفَرُوْا زَحْفًا فَلَا تُوَلُّوْهُمُ الْاَدْبَارَ» [ الأنفال : ۱۵] "O you who have believed! When you meet those who disbelieve in battle, do not turn your backs to them." Hafiz Ibn Hajar (may Allah have mercy on him) said: "When fighting becomes individually obligatory upon a person, then {”فَلَا إِذْنَ “} that is, at that time, there is no need for permission from parents or anyone else." [ فتح الباری، الجہاد والسیر، باب الجہاد بإذن الأبوین] The scholars also agree that for fighting in self-defense, no condition is required—not the command of the leader, nor the permission of parents, nor any other condition, as the incident of Abu Basir (may Allah be pleased with him) is clear evidence of this.
➎ {وَ هُوَ كُرْهٌ لَّكُمْ:} That is, it is entirely disliked by you, because it involves facing injury, loss of limbs, and the risk of life, while every person naturally desires to stay alive. In addition, it involves spending wealth, separation from family and homeland, travel hardships, irregularity in food, drink, and sleep—in short, countless difficulties are faced.
➏ {وَ هُوَ خَيْرٌ لَّكُمْ :} Qurtubi (may Allah have mercy on him) said: "The meaning is that it may be that you dislike the hardship in jihad, while it is better for you, because you will prevail, be victorious, gain spoils, and receive reward, and whoever among you dies will attain the rank of martyrdom. And it may be that you like comfort and abandoning fighting, while this is very bad for you, because you will be overcome and your rule will end." Qurtubi (may Allah have mercy on him) further said: "Allah's statement is absolutely true, there is no doubt in it, as happened in Andalus; they abandoned jihad, adopted cowardice in fighting, and frequently fled, so the enemy took over all the cities. And what cities! And what captivity? Killing, enslavement of children and women, and the destruction of honor. [إِنَّا لِلّٰہِ وَ إِنَّا إِلَیْہِ رَاجِعُوْنَ] All this is the result of our own actions." (Qurtubi)
These words written by Qurtubi many centuries ago are still true today, which fill the heart with pain and sorrow. At that time, the name and trace of Muslims was erased from Andalus; now, the love of comfort and abandonment of jihad by Muslims has given the disbelievers the opportunity to occupy Iraq, Afghanistan, and to impose their commands in all other Muslim countries, and they are intent on erasing the existence of Muslims as in India and Andalus. Now, what time is there for comfort and abandoning jihad? The reality is that there is no cure for Muslims except the bitter medicine of fighting.

216. 1. By giving an example of the command of jihad, the believers are being made to understand that act upon every command of Allah, even if it seems burdensome and unpleasant to you, because only Allah knows its outcome and result, you do not know. It is possible that there is goodness in it for you, just as through jihad you may attain victory and dominance, honor and elevation, and wealth and resources. Similarly, what you prefer (i.e., staying at home instead of jihad), its result may be dangerous for you, meaning the enemy may overpower you and you may have to face humiliation and disgrace.

216. Fighting has been prescribed for you, though it is disliked by you [285]. But it may be that you dislike something while it is good for you, and it may be that you love something while it is bad for you. Allah knows, and you do not know.

[285]
The Benefits and Importance of Jihad:

During the Makkan period, some enthusiastic Muslims kept asking for permission to engage in jihad, but instead of jihad, they were continually advised to be patient. Here, after coming to Madinah, when Allah Almighty granted permission and made jihad obligatory, some Muslims found it difficult. Because in every society, not all people are the same; some are enthusiastic, brave, and young, while others are old, weak, and less courageous. This address is directed towards this second group of people, and they are being made to understand that what seems bad to you may not actually be bad, but rather very beneficial for you, and the opposite may also be true. Especially, this is mentioned in the context of jihad because by nature, every human being dislikes fighting, as love for life is inherently present in every living being, and apparently, it seems that jihad will result in loss of life and wealth. However, this very jihad is the driving spirit of any nation. The martyr's death is the life of the nation. That is why, in the Book and Sunnah, jihad has been declared a very virtuous deed, and some people give it so much importance that they consider jihad not as a collective obligation (fard kifayah) but as an individual obligation (fard 'ayn), and regard it as the sixth pillar of Islam. But their way of thinking is not correct. Despite jihad being among the most virtuous deeds, it is neither an individual obligation nor the sixth pillar of Islam. [تفصيل كے ليے ديكهئے سورة نساء كي آيت نمبر 96 اور سورة توبه كي آيت نمبر 92 كے حواشي]