Surah Al-Hajj (22) — Ayah 78

(Ayah 78) ➊ In {وَ جَاهِدُوْا فِي اللّٰهِ حَقَّ جِهَادِهٖ : ’’ جِهَادِ‘‘ ’’جَهَدَ يَجْهَدُ‘‘}, it is a verbal noun from the form "Mufa‘alah." Its meaning is to exert one's utmost effort in opposition to someone. This word is originally used regarding fighting in the way of Allah, and that is what is meant here, because this is the very surah in which, for the first time, permission was given to fight the disbelievers and the fighters were given the glad tidings of Allah’s help. See verse (39) of this surah {’’ اُذِنَ لِلَّذِيْنَ يُقٰتَلُوْنَ بِاَنَّهُمْ ظُلِمُوْا ۔‘‘}. Now in this verse, beyond mere permission, the command for jihad has been given. (Ibn Ashur) Generally, the word jihad is also used for every effort made for the supremacy of Islam against the disbelievers, whether with life, wealth, speech, or pen, and even against the unlawful desires of the self, as Fadala bin Ubaid (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said in the Farewell Pilgrimage: [ أَلاَ أُخْبِرُكُمْ بِالْمُؤْمِنِ؟ مَنْ أَمِنَهُ النَّاسُ عَلٰی أَمْوَالِهِمْ وَأَنْفُسِهِمْ وَالْمُسْلِمُ مَنْ سَلِمَ النَّاسُ مِنْ لِّسَانِهِ وَيَدِهِ وَالْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ فِيْ طَاعَةِ اللّٰهِ وَالْمُهَاجِرُ مَنْ هَجَرَ الْخَطَايَا وَالذُّنُوْبَ ] [ مسند أحمد : 21/6، ح : ۲۴۰۱۳ ] “Shall I not tell you about the believer? The believer is the one from whom people are safe regarding their lives and wealth, and the Muslim is the one from whose tongue and hand people are safe, and the mujahid is the one who strives against his own self in obedience to Allah, and the emigrant is the one who abandons sins and errors.” Allama Albani (may Allah have mercy on him) wrote in Silsilah Sahihah (2/81): “Imam Ahmad narrated it in his Musnad (6/21). The chain is authentic and all its narrators are trustworthy.” Imam al-Mufassirin Tabari said, the people of interpretation have differed regarding Allah’s statement {’’ وَ جَاهِدُوْا فِي اللّٰهِ حَقَّ جِهَادِهٖ ‘‘}, among them some said its meaning is to strive against the polytheists in the way of Allah, as is His due. Then Tabari mentioned with his chain the statement of Ibn Abbas (may Allah be pleased with them both): {’’ « وَ جَاهِدُوْا فِي اللّٰهِ حَقَّ جِهَادِهٖ » كَمَا جَاهَدْتُّمْ أَوَّلَ مَرَّةٍ ‘‘} “That is, the meaning of this verse ‘strive for Allah as is His due’ is as you strove the first time.” And some said that regarding Allah, do not fear the blame of any blamer; this is the due of jihad. Then Tabari also narrated this statement from Ibn Abbas (may Allah be pleased with them both) with his chain. Others said its meaning is to act upon the truth as is its due. Tabari says, this statement is mentioned from Dahhak by some narrators whose narrations are questionable. In the end, Imam Tabari gives his verdict: {’’ وَالصَّوَابُ مِنَ الْقَوْلِ فِيْ ذٰلِكَ قَوْلُ مَنْ قَالَ عُنِيَ بِهِ الْجِهَادَ فِيْ سَبِيْلِ اللّٰهِ لِأَنَّ الْمَعْرُوْفَ مِنَ الْجِهَادِ ذٰلِكَ، وَهُوَ الْأَغْلَبُ عَلٰي قَوْلِ الْقَائِلِ جَاهَدْتُّ فِي اللّٰهِ‘‘} “The correct interpretation of this verse is that which says it refers to jihad in the way of Allah, because the well-known meaning of jihad is this, and when someone says, ‘I strove in the way of Allah,’ its predominant meaning is this.” Imam Tabari has said a very excellent thing, because if every person who abandons sin can be called an emigrant, then the distinction between the Ansar and the Muhajirin is lost, and if every teacher of religion, reciter of the Quran, manager of a religious magazine or institution, or one who strives against his own self can be called a mujahid, then there remains no difference between one who sacrifices everything—life and wealth—against the disbelievers and a mufti, teacher, or any Muslim striving against his own self; rather, all Muslims would be called mujahid, whereas a mujahid is only called a mujahid, and no one calls a teacher, preacher, mufti, author, or one striving against his own self a mujahid. As for the hadith that the mujahid is the one who strives against his own self in obedience to Allah, it is an admonition to the mujahidin that merely fighting the disbelievers is not sufficient; you will truly become a mujahid when you strive against your own self in obedience to Allah, and it is an admonition to the emigrants that merely abandoning your homeland is not sufficient; you will truly become an emigrant when you abandon sins and errors.

➋ Some people, to diminish the importance of jihad against the disbelievers, narrate a report that the Messenger of Allah (peace and blessings be upon him) said upon returning from Tabuk: [ رَجَعْنَا مِنَ الْجِهَادِ الْأَصْغَرِ إِلَی الْجِهَادِ الْأَكْبَرِ ] “We have returned from the lesser jihad to the greater jihad.” As if fighting the disbelievers is the lesser jihad, whereas this narration is not established from the Messenger of Allah (peace and blessings be upon him) at all. Shaykh Albani (may Allah have mercy on him) has discussed this in detail in [سلسلة الأحاديث الضعيفة والموضوعة ۲۴۶۰] and declared it munkar (rejected). In this context, he also quoted from Majmu‘ al-Fatawa (11/197) the words of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), who said: “It has no basis, and none of those who have knowledge of the sayings and actions of the Messenger of Allah (peace and blessings be upon him) have narrated it. Jihad against the disbelievers is among the greatest of deeds, rather, it is the most virtuous of all deeds a person does willingly.” Then he mentioned some verses and hadiths proving that jihad is among the most virtuous of deeds.

➌ { هُوَ اجْتَبٰىكُمْ :} The primary addressees of this address are the noble Companions (may Allah be pleased with them), meaning Allah Almighty chose you to accept His religion, to spread it, and to strive against those who do not accept it. And it is a well-known fact that it was these Companions who, through da‘wah and jihad, spread Islam to the East and West within a few years. Then, after them, whoever followed in their footsteps, subduing disbelief and making Islam dominant through da‘wah and jihad, they too are included in this address. This verse is a powerful proof of the virtue of the Companions and their followers. Those who harbor enmity against these beloved chosen ones of Allah and speak ill of them are in great error. Or, the entire ummah is addressed, that Allah Almighty has chosen you from among all nations. In both cases, the meaning of this verse and {’’ كُنْتُمْ خَيْرَ اُمَّةٍ اُخْرِجَتْ لِلنَّاسِ ‘‘} is the same. See the commentary of Surah Al ‘Imran (110).

➍ { وَ مَا جَعَلَ عَلَيْكُمْ فِي الدِّيْنِ مِنْ حَرَجٍ :} Along with the ummah being chosen, the reason for its superiority is also mentioned: there is no hardship in this religion. The Messenger of Allah (peace and blessings be upon him) said: [ إِنَّ الدِّيْنَ يُسْرٌ ] [ بخاري، الإیمان، باب الدین یسر : ۳۹، عن أبي ھریرۃ رضی اللہ عنہ ] “This religion is easy.” And he said: [ أَحَبُّ الدِّيْنِ إِلَی اللّٰهِ الْحَنِيْفِيَّةُ السَّمْحَةُ ] [ بخاري، قبل ح : ۳۹ ] “Of all religions, the most beloved to Allah is the upright religion of Ibrahim, which is simple and easy.” Imam Bukhari (may Allah have mercy on him) narrated the first hadith with a chain and the second in suspended form, and Allah Almighty also said: « يُرِيْدُ اللّٰهُ بِكُمُ الْيُسْرَ وَ لَا يُرِيْدُ بِكُمُ الْعُسْرَ » [ البقرۃ : ۱۸۵ ] “Allah intends ease for you and does not intend hardship for you.” The connection of {’’ وَ جَاهِدُوْا فِي اللّٰهِ حَقَّ جِهَادِهٖ ‘‘} with this sentence is that if you do not have the strength for jihad, you are excused; He said: « لَيْسَ عَلَى الْاَعْمٰى حَرَجٌ وَّ لَا عَلَى الْاَعْرَجِ حَرَجٌ وَّ لَا عَلَى الْمَرِيْضِ حَرَجٌ » [ الفتح : ۱۷ ] “There is no blame upon the blind, nor upon the lame, nor upon the sick.” Similarly, women, the elderly, the weak, and the ignorant are excused from jihad. For more details, see Surah At-Tawbah (91–93).

The meaning of there being no difficulty in the religion is not that a person may do whatever he wishes, but rather that Allah Almighty has made the rulings of the religion within human capacity, which is why He said: «لَا يُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا وُسْعَهَا » [ البقرۃ : ۲۸۶ ] “Allah does not burden a soul beyond its capacity.” Then, in cases of weakness, old age, or any other excuse, a rule of concession and reduction has been established (such as shortening the prayer during travel, permission to break the fast during travel or illness, permission for tayammum when water is not available, permission to pray anywhere on earth when the time comes, etc.). Then, in case of committing sins, the door of repentance has been kept open, which the jurists of previous nations had closed with their hair-splitting. Similarly, some of the severe rulings of previous nations were abrogated, and those customs and practices that people themselves or their jurists had imposed upon them were abolished. See Surah Al-A‘raf (157).

➎ { مِلَّةَ اَبِيْكُمْ اِبْرٰهِيْمَ : ’’أَيْ مُتَّبِعِيْنَ مِلَّةَ أَبِيْكُمْ إِبْرَاهِيْمَ‘‘} That is, while you are followers of your father Ibrahim. If the addressees of {’’ اَبِيْكُمْ ‘‘ } are considered to be the Arabs, then Ibrahim (peace be upon him) is called their father because most of them were from his descendants, and if the entire Muslim ummah is addressed, then Ibrahim (peace be upon him) is the father of the whole Muslim ummah because he is the father of its Messenger (peace and blessings be upon him).

➏ {هُوَ سَمّٰىكُمُ الْمُسْلِمِيْنَ مِنْ قَبْلُ وَ فِيْ هٰذَا : ’’أَيْ مِنْ قَبْلِ الْقُرْآنِ وَ فِيْ هٰذَا الْقُرْآنِ‘‘} Generally, it is interpreted that he, that is, Ibrahim (peace be upon him), named you Muslims before this Quran and in this Quran. But Imam Tabari narrated with two authentic chains that Ibn Abbas (may Allah be pleased with them both), while interpreting {’’ هُوَ سَمّٰىكُمْ ‘‘}, said that Allah Almighty (named you Muslims). That is, this name was not given by Ibrahim (peace be upon him) but by Allah Almighty. Ibn Kathir said that Mujahid, Qatadah, Dahhak, Sudi, and Muqatil bin Hayyan also said the same. After this, Ibn Kathir narrated from Tabari the statement of Abdur Rahman bin Zayd bin Aslam that Ibrahim (peace be upon him) named you Muslims, and then he quoted Ibn Jarir’s comment that this is not correct in any way, because it is known that Ibrahim (peace be upon him) did not name this ummah Muslims in the Quran, whereas Allah Almighty said that He named you Muslims before this and in this (Quran). Mujahid said that Allah Almighty named you Muslims, before this in the previous books and in this reminder (Quran) as well. Besides Mujahid, many other commentators have said the same. Ibn Kathir says that this is correct, because Allah Almighty first said: « هُوَ اجْتَبٰىكُمْ » that is, He (Allah) chose you. Then He encouraged them towards the religion brought by the Messenger of Allah (peace and blessings be upon him) by saying that this is the religion of your father Ibrahim, then He reminded this ummah of His favor that He named you Muslims in all the previous books and in this Quran. In the next benefit, a hadith is coming in which it is explicitly stated that our name was given by Allah Almighty as Muslims, believers, and servants of Allah. For the name Muslims in the Quran, see Surah Al ‘Imran (64) and Surah Az-Zumar (12).

➐ Some years ago, a certain person said that whoever adopts any name other than “Muslim” is a disbeliever, outside of Islam. Although after his death that emphasis has lessened, even now many of his followers continue this practice of declaring others disbelievers, even though they themselves have split into several groups and issue fatwas against each other. How can a Muslim be excluded from the community of Islam if he uses any attribute of Islam as a name? Allah Almighty Himself said: « اِنَّ الْمُسْلِمِيْنَ وَ الْمُسْلِمٰتِ وَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنٰتِ وَ الْقٰنِتِيْنَ وَ الْقٰنِتٰتِ وَ الصّٰدِقِيْنَ وَ الصّٰدِقٰتِ وَ الصّٰبِرِيْنَ وَ الصّٰبِرٰتِ وَ الْخٰشِعِيْنَ وَ الْخٰشِعٰتِ وَ الْمُتَصَدِّقِيْنَ وَ الْمُتَصَدِّقٰتِ وَ الصَّآىِٕمِيْنَ وَ الصّٰٓىِٕمٰتِ وَ الْحٰفِظِيْنَ فُرُوْجَهُمْ وَ الْحٰفِظٰتِ وَ الذّٰكِرِيْنَ اللّٰهَ كَثِيْرًا وَّ الذّٰكِرٰتِ اَعَدَّ اللّٰهُ لَهُمْ مَّغْفِرَةً وَّ اَجْرًا عَظِيْمًا » [الأحزاب : ۳۵ ] “Indeed, Muslim men and Muslim women, believing men and believing women, obedient men and obedient women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, fasting men and fasting women, men who guard their private parts and women who guard, and men who remember Allah much and women who remember—Allah has prepared for them forgiveness and a great reward.” And Harith al-Ash‘ari (may Allah be pleased with him) narrated from the Messenger of Allah (peace and blessings be upon him) that he said: [ مَنِ ادَّعٰی دَعْوَی الْجَاهِلِيَّةِ فَهُوَ جُثَا جَهَنَّمَ فَقَالَ رَجُلٌ يَا رَسُوْلَ اللّٰهِ ! وَإِنْ صَلّٰی وَصَامَ فَقَالَ وَإِنْ صَلّٰی وَصَامَ فَادْعُوْا بِدَعْوَی اللّٰهِ الَّذِيْ سَمَّاكُمُ الْمُسْلِمِيْنَ الْمُؤْمِنِيْنَ عِبَادَ اللّٰهِ ] [ ترمذي الأدب، باب ماجاء في مثل الصلاۃ… : ۲۸۶۳۔ مسند أحمد : 344/5، ح : ۲۲۹۷۶ ] “Whoever calls to the call of ignorance is among the heaps of Hell.” A man said: “O Messenger of Allah! Even if he prays and fasts?” He (peace and blessings be upon him) said: “Even if he prays and fasts. So call to the invitation of Allah, Who has named you ‘Muslims,’ ‘believers,’ and ‘servants of Allah.’” From this hadith, it is also clear that there is no harm in taking attributive names (such as believers, servants of Allah) besides Muslims.

➑ { لِيَكُوْنَ الرَّسُوْلُ شَهِيْدًا :} For its explanation, see Surah Al-Baqarah (143). Here, the mention of the Messenger comes first, and in Surah Al-Baqarah, the ummah is mentioned first, because there the ummah is being praised, while here the emphasis is on following the religion of Ibrahim, which the Messenger of Allah (peace and blessings be upon him) brought, so here the mention of the Messenger (peace and blessings be upon him) comes first. (Ibn Ashur)

➒ { فَاَقِيْمُوا الصَّلٰوةَ وَ اٰتُوا الزَّكٰوةَ :} This is coordinated with {’’ هُوَ اجْتَبٰىكُمْ ‘‘} and {’’ هُوَ سَمّٰىكُمُ الْمُسْلِمِيْنَ ‘‘}, that when Allah Almighty has bestowed so many favors upon you, then to show gratitude, always establish prayer and give zakah. The emphasis on these two acts is because, after declaration, the proof of faith for any new Muslim is found in these two acts. See Surah At-Tawbah (5, 11).

➓ { وَ اعْتَصِمُوْا بِاللّٰهِ :} And hold fast to Allah, meaning hold firmly to all His commands, and likewise, in every difficulty and hardship, rather in every matter, hold firmly to His support and do not look to anyone else.

⓫ {هُوَ مَوْلٰىكُمْ :} This is the reason for holding fast to Allah, that He alone is your Master and the One responsible for all your affairs.

⓬ {فَنِعْمَ الْمَوْلٰى وَ نِعْمَ النَّصِيْرُ :} He is the best Master and the best Helper, because when He takes responsibility for someone, He suffices him from every worry, and when He helps someone, He makes him prevail over all his enemies. In the supplication of Qunoot, it is said: [ إِنَّهُ لَا يَذِلُّ مَنْ وَّالَيْتَ وَلَا يَعِزُّ مَنْ عَادَيْتَ ] [ أبوداوٗد، الوتر، باب القنوت في الوتر : ۱۴۲۵ ] “Indeed, the one whom You befriend is never humiliated, and the one whom You oppose is never honored.”