Context from Tafheem: Having established the core principles of fighting in self-defense (190-193), these verses now address specific rules governing hostilities and the spirit of sacrifice required. They deal with the sacred months and the principle of equivalence in combat, and then transition to the virtue of spending one’s wealth in the cause of this just defense.
سورة البقرة (Surah Al-Baqarah)
آية 194
القرآن: الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ۚ فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
Translation: The sacred month for the sacred month, and for violation [of sacred ordinances] is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.
Explanation (Tafheemul Quran):
Maududi explains that this verse clarifies the rules of engagement during the sacred months (al-ashhur al-hurum: Dhul-Qa’dah, Dhul-Hijjah, Muharram, and Rajab), when fighting was traditionally prohibited by Arab custom.
· The Principle of Reciprocity: “The sacred month for the sacred month” means: if the enemy violates the sanctity of a sacred month by attacking you during it, you are permitted to retaliate during a sacred month as well. This is not a transgression but a proportional response to their initial violation.
· The General Rule of Equivalence: This principle is then generalized: “and for violation [of sacred ordinances] is legal retribution (qisas).” Any sacred boundary they violate permits you to respond in kind to deter them. The core command is: “So whoever has assaulted you, then assault him in the same way that he has assaulted you.”
· Maududi clarifies this is not a call to personal vengeance but a collective, legal principle for warfare. It means the response should be proportional to the aggression. If they kill, you may fight to stop them; if they desecrate a sanctuary, you may respond to secure it. It forbids excessive retaliation.
· The Governing Principle is Taqwa: Both the permission to respond and its limitation are governed by the command to “fear Allah.” The believer’s conduct, even in war, is restrained by God-consciousness. The verse concludes with immense reassurance: “and know that Allah is with those who fear Him.” God’s support and help are assured for those who fight justly within these ethical bounds.
آية 195
القرآن: وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
Translation: And spend in the cause of Allah and do not throw [yourselves] with your [own] hands into destruction. And do good; indeed, Allah loves the doers of good.
Explanation (Tafheemul Quran):
Maududi explains this verse connects the physical struggle with the financial and moral sacrifice required to sustain it.
· Spending in God’s Cause: The command “And spend in the cause of Allah” follows naturally from the command to fight. It refers to financing the defense effort: providing weapons, supplies, transport, and support for the fighters and their families. This spending (Infaq) is an act of worship equal to fighting itself, as it enables the struggle for justice.
· The Dual Meaning of “Do not throw yourselves into destruction”: This phrase is crucial and has two interpretations Maududi highlights:
- In the Context of War: Do not, out of cowardice or negligence, fail to spend in the cause of defense. Withholding funds when the community is under threat leads to collective military weakness and eventual destruction. It is a self-inflicted ruin.
- The Broader Spiritual Meaning: Do not, by clinging to your wealth and refusing to spend for righteous causes, bring about your own spiritual and moral destruction. Greed and miserliness in the face of a divine command lead to the ruin of the soul.
· The Call to Excellence (Ihsan): The verse concludes with the command “And do good” – that is, excel in your spending. Do it willingly, generously, and seeking only God’s pleasure, not praise or worldly gain. The ultimate motivation is provided: “indeed, Allah loves the doers of good (al-muhsinin).” Ihsan (excellence in doing good) is the highest standard, and God’s love is its reward.
Summary from Tafheemul Quran Perspective (Verses 194-195):
These verses complete the initial legislation on Qital (fighting) by adding specific rules and the dimension of financial sacrifice:
- The Rule of Proportionality: Warfare is governed by the principle of measured, equivalent response to aggression, even regarding sacred times. It is not a license for unlimited violence.
- Taqwa as the Ultimate Constraint: Even in the heat of conflict, the believer’s actions are guided and restrained by the fear of God, who is on the side of the righteous.
- The Obligation of Financial Jihad: Supporting a just defensive war with one’s wealth is a compulsory and integral part of the effort. Neglecting this duty is a path to collective and spiritual ruin.
- The Standard of Ihsan: In fighting and spending, Muslims are called to the highest level of excellence and sincerity, motivated by the desire to attain God’s love.
Together, verses 190-195 provide a complete, ethical framework for defensive warfare in Islam, balancing the necessity of force with strict moral limits, and linking military effort with financial and spiritual sacrifice.
Messages from Quran 