Chapter XXXI: is one of the oldest of the Meccan Suras, having been

revealed between the sixth and tenth year of the Prophet's mission. The admonition relates to a man's behaviour to his parents. He is enjoined to treat them with kindness, but not to obey them if they lead him to polytheism.

Here "_Jáhadá_" means "if they two (parents) task or toil thee, or make efforts and endeavour (that thou shouldst associate any god with God)," and none of the translators and commentators take the word to mean the making of war or hostilities or fighting.

[Sidenote: (2) Furkan, XXV, 53, 54.]

14. "Moreover had We pleasured We had certainly raised up a warner
in every city."

"Do not then obey the unbelievers, but by means of this (_Jáhid_)
exert with them with a (_Jihadan kabirá_) strenuous exertion (or
labour with great labour)."

This evidently relates to the Koran, or the warning mentioned in the preceding verse, and it is wrong to translate "_Jihád_" as meaning to fight strenuously with them, or as inciting to strenuous fighting as translated by Henry Palmer (Vol. II, p. 88). Mr. Sale and the Rev. Mr. Rodwell do not translate it fighting, and so Mohammadan commentators. Fakhr-ud-din Razi (died 606 A.H.), the Imam, in his great commentary says:

"Some say _Jáhid hoom bihí Jihádán Kabirá_ means to make efforts in
preaching, but some say it meant fighting, and others say it meant
both; but the former is nearer the truth, as the chapter was
revealed at Mecca, and the command for fighting was issued after
the Flight, some time afterwards" (Vol. VI, p. 490).

[Sidenote: (3) The Pilgrimage,[329] XXII, 76, 78.]

15. "Believers! bow down with worship your Lord and work
righteousness, haply ye may prosper."

"And ('_Jáhidoo_') make efforts in God, as (_Jihádehi_) your making
efforts is His due, He hath elected you, and hath not laid on you
any hardship in religion, the Faith of your father Abraham. He hath
named you the Muslims."

Messrs. Sale and Palmer translate the word here as meaning fighting, which is wrong, as it is unclassical and not literal. Rodwell translates it "do valiantly," and Sir William Muir says it is used in the more general sense (Vol. III, p. 32).

This verse is a brief and concise version of the great maxim in Deut. VI. 5; Mark XII. 30; and Luke X. 27,--

"Thou shalt love thy God with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength."

See also Luke XIII. 24: "Strive to enter in at the straight gate."

[Sidenote: (4) The Bee, XVI, 108, 111.]

16. "Whoso after he hath believed in God denieth Him if he were
forced to it, and if his heart remain steadfast in the faith, shall
be guiltless; but whoso openeth his heart to infidelity--on them,
in that case, shall be wrath from God, and a severe punishment
awaiteth them."

"To those also who after their trials fled their country, then
(_Jáhadoo_) toiled and endured with patience. Verily, thy Lord will
afterwards be forgiving, gracious."

Dr. Sprenger (Life of Mohammad, p. 159) explains this verse of the seven slaves purchased and manumitted by Abu Bekr. They had been tortured for professing Islam, shortly after Mohammad assumed the prophetic office. The flight referred to in verse 111th is the early Abyssinian flight. These verses relate to the persecutions endured by humble and needy Moslems from their townspeople of Mecca. These Moslems, after being persecuted and forced as far as denying God, while their remaining steadfast in the faith, had to flee elsewhere, and then suffered much in their wanderings; but they endured their labours and fatigues, losses, disadvantages both in body and mind, patiently. There is no allusion to fighting or waging war. The Rev. Mr. Rodwell and Mr. Palmer are both wrong in translating '_Jáhadoo_' as fighting. Sale is right in not translating it as fighting, but he is too paraphrastic when he translates, "and who have since fought _in defence of the true religion_," as their "Jihád" was only their great exertion and toil in suffering from persecutions.

[Sidenote: (5) The Spider, XXIX, 5.]

17. "And whoso ('_Jáhada_') labours ('_Yojáhido_') toils for his
own good only. Verily God is independent of all the worlds."

Mr. Palmer is wrong in making _Jáhada_ and _Yojáhido_ to mean fighting strenuously. Mr. Sale and the Rev. W. Rodwell are right in translating by "striveth" and "efforts" respectively, and so is Sir W. Muir in taking it into, what he styles, the general sense of the verse (The Life of Mahomet, Vol. III, p. 32).

[Sidenote: (6) The Spider, XXIX, 7.]

18. "Moreover We have enjoined on man to show kindness to parents,
but if they (_Jáhadá_) strive with thee in order that thou join
that with Me of which thou hast no knowledge, then obey them not.
To Me do ye return, and I will tell you of your doings."

None of the commentators take the word _Jâhadâ_ in this passage to mean fighting or crusade, and it is difficult, therefore, to understand why the word should have been distorted from its proper literal and classical meaning in other places of the same book.

[Sidenote: (7) The Spider, XXIX, 69.]

19. "And those who (_Jâhadoo_) made efforts for Us, in our path
will we surely guide; for verily God is with those who do righteous
deeds."

Mr. Palmer translates the word here as meaning "fought," contrary to Mr. Sale, the Rev. Mr. Rodwell, and Sir William Muir, who translate it "endeavour," "effort," and "strive." The conventional term Jihád, meaning crusade or warfare, was not in use in the time of the revelation of the Koran.

[Sidenote: (8) The Bee, XVI, 40.]

20. "And they swear by God with their (_Jahd_) utmost oaths that
'God will never raise him who once is dead.' Nay; but on Him is a
promise binding though most men know it not."

Sale renders the word "most solemnly;" Rodwell, "most sacred oath;" Palmer, "most strenuous oath."

[Sidenote: (9) Creator, XXXV, 40.]

21. "They swore by God with their (_Jahd_) utmost oath that should
a preacher come to them they would yield to guidance more than any
people: but when the preacher came to them, it only increased in
them their estrangement."

Sale's rendering is "most solemn oath," Rodwell's, "mightiest oath," and Palmer's, "most strenuous oath."

II.--THE MEDINITE SURAS.

[Sidenote: (10) The Cow or Heifer, II, 215.]

22. "But they who believe, and who fly their country, and
(_Jahadoo_) exert their utmost in the way of God, may hope for
God's mercy, and God is Gracious and Merciful."

Mr. Sale and the Rev. Mr. Rodwell translate _Jahadoo_ as those who _fight_, and Mr. Palmer as those who _wage war_; but there is no reason to change the proper meaning of the word. Sir William Muir translates the verse thus:--

"But they that believe and they who emigrate for the sake of their
faith and strive earnestly in the way of God, let them hope in the
mercy of God, for God is forgiving, merciful."[330]

In a footnote he says:--"The word Jihâd is the same as that subsequently used for a religious war; but it had not yet probably acquired its fixed application. It was employed in its _general_ sense before the Hejira, and probably up to the battle of Badr."[331] I have only to add that the word never acquired its fixed application during the lifetime of the Prophet, nor is it used as such in any chapter of the Koran either before or after the Hejira.

The connection of flight mentioned in the verse as put together with Jihád, shows that it means the labour, toil, and distress which befel the fugitives in leaving their families unprotected in the hands of their persecutors on their expulsion from their country.

[Sidenote: (11) A'l Amràn, III, 136.]

23. "Do ye think that ye could enter Paradise without God taking
knowledge of those among you who (_Jáhadoo_) have toiled and of
those who steadfastly endured."

The Rev. Mr. Rodwell translates _Jáhadoo_, "did valiantly," and does not agree with Sale and Palmer, who translate it, "fought strenuously," or "fought well."

By the connection of enduring patiently, the word _Jáhadoo_ probably means those who toiled and suffered in their exile from Mecca.

[Sidenote: (12) The Spoils, VIII, 73.]

24. "Verily, they who believe and have fled their homes and
(_Jáhadoo_) toiled with their substance and themselves in the way
of God, and they who have taken in and have helped, shall be near
of kin the one to the other. And they who have believed, but have
not fled their homes, shall have no rights of kindred with you at
all, _until_ they too fly their country. Yet if they seek aid from
you, on account of the faith, your part is to give them aid, except
against a people between whom and yourself there may be a treaty.
And God beholdeth your actions."

Sale renders the word _Jihád_ (or _Jáhadoo_) in this passage as
meaning "employed their substance and their persons in
fighting."
Rodwell ... "Spent their substance and themselves."
Palmer ... "Fought strenuously with their wealth and person."

As the word _Jihád_ has been applied here to both one's-self and his substance or wealth, it cannot mean "fighting," even if taken in the technical signification.

[Sidenote: (13) The Spoil, VIII, 75.]

25. "But as for those who have believed and fled their country and
(_Jáhadoo_) took pains in the way of God, and have been a refuge or
help, these are the faithful, mercy is their due and a noble
provision."

Sale ... "Fought."
Rodwell ... "Fought."
Palmer ... "Fought strenuously."

There is nothing in this passage to warrant a departure from the literal and proper signification of the word _Jáhadoo_, and using it in a post-Koranic sense.

[Sidenote: (14) The Spoil, VIII, 76.]

26. "And they who have believed and have since fled their country,
(_Jáhadoo_) toiled with you, these also are of you. Those who are
united by the ties of blood are the nearest of kin to each other.
This is in the Book of God. Verily God knoweth all things."

Sale ... "Fought."
Rodwell ... "Fought."
Palmer ... "Fought strenuously."

There is no valid excuse here for changing the signification of the word _Jáhadoo_ into that which is never used in the Koran or in the classical Arabic.

[Sidenote: (15) The Cattle, VI, 109.]

27. "With their (_Jahd_) most binding oath have they sworn by
God...."

Sale ... "Most solemn oath."
Rodwell ... "Most binding oath."
Palmer ... "Most strenuous oath."

[Sidenote: (16) Mohammad, XLVII, 33]

28. "And We will surely test you until We know (_Mojáhideena_) who
did their utmost, and who were the steadfast among you; and We will
test the reports."

Sale ... "Who fight valiantly."
Rodwell ... "Valiant."
Palmer ... "Fought valiantly."

"_Mojáhid_" is not synonymous with "_Mokátil_"

[Sidenote: (17) Battle Array, LXI, 11.]

29. "Believe in God and His Apostle and (_Jáhidoo_) do strive in
the way of God with your wealth and your persons!"

Sale ... "Who fought valiantly."
Rodwell ... "Who fought valiantly."
Palmer ... "Fight strenuously."

Devotion or worship has been divided into two kinds,--bodily, which also includes mental; and pecuniary or monetary, and the believers are exhorted here to worship God both bodily and mentally.

[Sidenote: (18) Women, IV, 97.]

30. "Those believers who sit at home free from trouble and those
who (1, _Mojáhidoona_) toil in the way of God with their substance
and their persons shall not be treated alike. God has assigned to
those who (2, _Majáhadoona_) strive with their persons and with
their substance a rank above those who sit at home. Goodly promises
hath He made to all; but God hath assigned to those (3,
_Mojáhadína_) who make efforts a rich recompense above those who
sit at home."

Sale: _1st_ ... "Those who employ their fortune and their
substance for the religion of God."

_2nd_ ... "Those who employ their fortune and their
substance."

_3rd_ ... "Those who fight."

Rodwell: _1st_ ... "Those who fight valiantly."

_2nd_ ... "Contend earnestly."

_3rd_ ... "Strenuous."

Palmer: _1st_ ... "Strenuous."

_2nd_ ... "Strenuous."

_3rd_ ... "Strenuous."

I have already explained the two sorts of worship or service of God--bodily and mental. The same applies here too.

[Sidenote: (19) Light, XXIV, 52.]

31. "And they swore by God with their utmost oath...."

Sale ... "Most solemn oath."

Rodwell ... "Most solemn oath."

Palmer ... "Most strenuous oath."

[Sidenote: (20) The Forbidding, LXVI, 9.]

32. "O Prophet, (_Jáhid_) do thy utmost with the unbelievers and
hypocrites, and be strict towards them."

Sale ... "Attack the infidels with arms and the
hypocrites with arguments."

Rodwell ... "Make war."

Palmer ... "Fight strenuously."

[Sidenote: (21) The Immunity, IX, 74.]

33. The same verse, word for word.

Sale ... "Wage war."

Rodwell ... "Contend against."

Palmer ... "Strive strenuously."

The word _Jáhid_ is the same in both the passages, yet the translators differ in their interpretation of it. As there had been no war against the hypocrites, the word cannot be held to bear the construction they put on it, even if we deprived it of its proper signification. In one place Sale takes _Jáhid_ to mean "attacking with arms," and in another he takes it in the sense of attacking with arguments.

There is no signification of "attacking" in _Jihád_, but only that of "exerting," and the verse simply means, "exert thyself in preaching to, and remonstrating with, the unbelievers and hypocrites, and also be strict towards them,"--_i.e._, not to be smooth with them, nor to be beguiled by them.[332]

[Sidenote: (22) The tried, LXI.]

34. "O Ye believers! take not my foe and your foe for friends: ye
show them kindness although they believe not that truth which hath
come to you: they drive forth the Apostle and yourself because ye
believe in God your Lord! If ye have come forth[333] (_Jihádan_)
labouring in my cause, and from a desire to please Me, ye show them
kindness in private, then I well know what ye conceal and what ye
discover! And whoso of you doth this hath verily, therefore, gone
astray from the even way."

Sale translates _Jihádan_ as meaning "to fight in the
defence of my religion."
Rodwell ... "To fight on my path."
Palmer ... "Fighting strenuously."

The translators quoted above say that Hátib had informed the Meccans of an intended surprise of Mecca on the part of Mohammad with the view of making terms for his own family, which had been left there. On this occasion the passage was revealed. This shows that the campaign of Mecca is termed _Jihád_. But Sir William Muir does not agree with them. He says in a footnote:--"The opening verses of the sixtieth Sura are said to refer to Hâtib; but they appear to have a general bearing against too great intimacy with the Coreish during the truce and to be, therefore, of a prior date."[334]

35. Hátib's story. The story regarding Hátib's revelation of the intended attack upon Mecca by Mohammad, is not supported by authentic and trustworthy traditions. The authentic tradition of Bokhari[335] only states that the occasion of the verse being revealed was in the case of Hátib, but does not say that it was during the campaign of Mecca, nor that the information contained anything about the intended campaign. The authentic tradition only says that the report contained information regarding some of the affairs of the Prophet.

Besides this, it is wrong to translate _in kun tum kharajtum Jihadan fi Sabili_, as "if ye go forth to fight in defence of my religion," or "if ye go forth to fight on my path," or "if ye go forth fighting strenuously in my cause." It simply means, "if you have come out striving in my cause," and the sentence is a complement or correlative of the verse, meaning, if you have come out of Mecca, striving, or to strive, in my cause, suffering from exile and undergoing the afflictions and distresses of living homeless, leaving your family and property unprotected, and all these pains (_Jihád_) you have taken to please me, then you should not make friends with my foes and your foes, who do not believe in the truth which has come to you, and have driven out the Prophet and yourselves (from Mecca, your home) only for the reason that you believe in God your Lord.

[Sidenote: (23) The Apartment, XLIX, 15.]

36. "The true believers are those only who believe in God and his
Apostle and afterwards doubt not; and who (_Jáhadoo_) strive with
their substance and their persons on the path of God. These are the
sincere."

Sale here translates _Jáhadoo_ those "who employ their substance
and their persons in the defence of God's true religions."

Rodwell ... "Contend with their substance and their persons."

Palmer ... "Fight strenuously with their wealth and persons."

See my observations under No. 17, para. 28.

[Sidenote: (24) The Immunity, IX, 16.]

37. "Think not that ye shall be forsaken and that God doth not yet
know those among you who (_Jáhadoo_) do their utmost and take none
for their intimate friends besides God and His Apostles and the
faithful. But God is well apprised of your doings."

Sale ... "Fought for his religion."

Rodwell ... "Fought valiantly."

Palmer ... "Fought strenuously."

[Sidenote: (25) _Ibid_, 19.]

38. "Do ye place the giving drink to the pilgrims and the
visitation of the sacred temple on the same level with him who
believeth in God and the last day, and (_Jáhada_) taketh pains in
the way of God. They are not held equal by God, and God guideth not
the unrighteous."

Sale ... "Fighteth."

Rodwell ... "Fighteth."

Palmer ... "Is strenuous."

[Sidenote: (26) The Immunity, IX, 20.]

39. "They who have believed and fled their homes and (_Jáhadoo_)
toiled with their substance and with their persons on the path of
God are of the highest degree with God, and these are they who
shall enjoy felicity!"

Sale ... "Employ their substance and their
persons in the defence of God's true
religion."

Rodwell ... "And striven with their substance and
with their persons in the path of
God."

Palmer ... "Been strenuous in the way of God
with their wealth and their persons."

[Sidenote: (27) _Ibid_, 24.]

40. "Say, if your father and your sons and your brethren and your
wives, and your kindred and wealth which ye have gained, and
merchandise which ye fear may be unsold, and dwellings wherein ye
may delight be dearer to you than God and His Apostle and
(_Jihádan_) toiling in My cause, then wait until God shall Himself
enter on His work; God guideth not the impious."

Sale ... "Advancement of his religion."

Rodwell ... "Efforts on his path."

Palmer ... "Fighting strenuously."

[Sidenote: (28) _Ibid_, 41.]

41. "March ye forth light and heavy and (_Jáhidoo_) toil with your
substance and persons on the way of God. This, if ye knew it, will
be best for you."

Sale ... "Employ your substance and your persons
for the advancement of God's
true religion."

Rodwell ... "Contend with your...."

Palmer ... "Fight strenuously with your wealth
and persons."

[Sidenote: (29) The Immunity, IX, 44.]

42. "They who believe in God and in the last day will not ask leave
to be exempt from (_Yojáhadoo_) toiling with their substance and
their persons. But God knoweth them that fear Him."

Sale ... "Employ their substance and their persons
for the advancement of God's
true religion."

Rodwell ... "Contending with their substance and
persons."

Palmer ... "Fighting strenuously."

[Sidenote: (30) _Ibid_, 82.]

43. "They who were left in their homes were delighted behind God's
Apostle and were averse from (_Yojáhidoo_) exerting with their
riches and their persons for the cause of God, and said, 'March not
out in the heat.' Say, a fiercer heat will be the fire of hell!
Would that they understood this."

Sale ... "Employ their substance and their persons
for the advancement of God's
true religion."

Rodwell ... "Contending with their riches and their
persons."

Palmer ... "Fighting strenuously with their wealth
and their person."

[Sidenote: (31) _Ibid_, 87.]

44. "Moreover when a Sura was sent down with 'Believe in God, and
(_Jáhidoo_) toil in company with his Apostle,' those of them who
are possessed of riches demanded exemption, and said, 'Allow us to
be with those who sit _at home_.'"

Sale ... "Go forth to war."

Rodwell ... "Contend."

Palmer ... "Fight strenuously."

[Sidenote: (32) The Immunity, IX, 89.]

45. "But the Apostle, and those who share his faith (_Jáhadoo_)
exerted with their substance and their persons, and these ! good
things await them and these are they who shall be happy."

Sale ... "Expose their fortune and their lives."

Rodwell ... "Contend with purse and person."

Palmer ... "Are strenuous with their wealth and
with their persons."

[Sidenote: (33) The Table, V, 39.]

46. "O ye who believe! fear God and desire union with Him and
(_Jáhidoo_) toil on His path. It may be that you will obtain
happiness."

Sale ... "Fight."

Rodwell ... "Contend earnestly."

Palmer ... "Be strenuous."

[Sidenote: (34) _Ibid_, 58.]

47. "And the faithful will say, 'Are these they who swore by God
their (_Jahda_) utmost oath that they were surely on your side?'
Vain their works; and they themselves shall come to ruin."

Sale ... "Most firm."

Rodwell ... "Most solemn."

Palmer ... "Most strenuous."

[Sidenote: (35) _Ibid_, 59.]

48. "O ye who believe! should any of you desert his religion, God
will then raise up a people whom He loveth, and who love Him, lowly
towards the faithful, lofty to the unbelievers (_Yojáhidoona_)
striving in the path of God, and not fearing the blame of the
blamer. This is the Grace of God; on whom He will He bestoweth it,
and God is all-embracing, Omniscient!"

Sale ... "They shall fight for the religion of God."

Rodwell ... "For the cause of God will they contend."

Palmer ... "Strenuous in the way of God."

[Sidenote: _Jihád_ does not mean the waging of war.]

49. These are all the verses of the Koran which contain the word "_Jahd_" or "_Jihád_," or any derivations from them. I believe that I have clearly shown by means of a careful comparison between the translators and commentators and the original passages in the Koran, that the word _Jahd_ or _Jihád_ in the classical Arabic and as used in the Koran does not mean waging war or fighting, but only to do one's utmost and to exert, labour or toil. The meaning which has come to be ascribed to the word is undoubtedly a conventional one, and is one that has been applied to it at a period much less recent than the revelation of the various chapters of the Koran.

[Sidenote: _Katal_ and _Kitál_.]

50. I do not mean to contend that the Koran does not contain injunctions to fight or wage war. There are many verses enjoining the Prophet's followers to prosecute a defensive war, but not one of aggression. The words "_katal_" and "_kitál_" distinctly indicate this.

[Sidenote: Conclusion.]

51. I have already analysed all the verses containing these words (_katal_ and _kitál_) in this book. What I have aimed at in the Appendix is to show that those authors and translators who cite certain verses of the Koran containing the word _Jahd_ or _Jihád_ and its derivations in support of their assertion, and that the Mohammadan religion sanctions the waging of war and the shedding of blood, are altogether in the wrong.

[Footnote 322: The Siháh of Jouhari (who died 397 or 398), the Asás of Zamakhshire (born 467, died 538 A.H.), Lisanul-Arab of Ibn Mokarram (born 630, died 711), and Kamoos of Fyrozabadee (born 729, died 816), _vide_ Lane's Arabic-English Lexicon, Book I, Part II, page 473.] [Footnote 323: The Misbáh by Fayoomee (finished 734 A.H.), _vide_ Lane's Arabic-English Lexicon, Book I, Part II, page 473.]

[Footnote 324: Siháh, Asás, Ibnel Atheer Jezree, author of Nihayeh (died 606), the Mughrib of Almotarrazi (born 536, died 610), the Misbáh and Kámoos, _vide_ Lane, _ibid_, page 474.]

[Footnote 325: _Vide_ Rodwell's Translation of the Koran _in loco_.]

[Footnote 326: _Vide_ Lane's Arabic-English Lexicon _in loco_.]

[Footnote 327: The Assemblies of Al Hariri, translated from the Arabic by Thomas Chenry, M.A., Vol. I, Introduction, p. 67. William and Norgate, 1867.]

[Footnote 328: In the treaty of Medina, which was made as early as the second year of the Hejira, the word Jihád is used, regarding which Sir W. Muir says:--"This word came subsequently to have exclusively the technical signification of Jihád or _crusade_ or _fighting_ for the Faith. If we give it this signification here, it would involve the clause in the suspicion of being a later addition; for as yet we have no distinct development of the intention of Mahomet to impose his religion on others by force: it would have been dangerous, in the present state of parties, to advance this principle. The word is sometimes used in the more general sense in the Coran; Sura XXIX, 5, 69; XX, 77, and a few other places."--Muir's Life of Mahomet, Vol. III, p. 32. Again he says with reference to Sura II, v. 215, which also contains the same word: "The word (_Jihád_) is the same as that subsequently used for a religious war, but it had not yet probably acquired its fixed application. It was applied in its _general_ sense before the Hejira, and probably up to the battle of Badr."--_Ibid_, p. 74, footnote.]

[Footnote 329: This Sura is generally said to have been revealed at Mecca, but this is probably only the case as regards verses 1, 24, 43, 56, 60, 65, 67, 75. Mr. Muir places it at the close of the Meccan Suras of the fifth period. See Nold, p. 158; Rev. Rodwell, p. 500.]

[Footnote 330: _Vide_ Muir's Life of Mahomet, Vol. III, 74.]

[Footnote 331: _Ibid, footnote._]

[Footnote 332: _Vide_ Sura LXXII, 9; XVII, 69.]

[Footnote 333: _i.e._, from Mecca when driven out of it by the Meccans in your persecution.]

[Footnote 334: The Life of Mahomet, Vol. IV, p. 114.]

[Footnote 335: _Kitabul Jihád_, _Magházi_ and _Tafseer_.]