Surah Baqarah ayat 217 Tafsir Quran 2:217

﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ﴾
[ البقرة: 217]

2:217 They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.

Thus the Prophet s sent forth the first of his raiding parties under the command of ‘Abd Allāh b. Jahsh. They fought against the idolaters and killed ‘Amr b. ‘Abd Allāh Ibn al-Hadramī in the sacred month of Rajab thinking that it was the last day of Jumādā II. The disbelievers reviled them for making fighting lawful in a sacred month and so God revealed the following They ask you about the sacred the forbidden month and fighting in it qitālin fīhi ‘fighting in it’ is an inclusive substitution for al-shahri l-harāmi ‘the sacred month’. Say to them ‘Fighting qitālun is the subject in it is a grave thing kabīr ‘grave’ is the predicate that is heinous in terms of sin; but to bar saddun is the subject people from God’s way His religion and disbelief in Him in God and to bar from the Sacred Mosque that is Mecca and to expel its people the Prophet s and the believers from it — that is graver the predicate of the last subject that is more heinous in terms of sin than fighting in it in God’s sight; and sedition your idolatry is graver than your slaying’ in it. They the disbelievers will not cease to fight against you O believers until so that they turn you from your religion to unbelief if they are able; and whoever of you turns from his religion and dies disbelieving — their good works have failed that is they are invalid in this world and the Hereafter. Thus they will not count for anything and will not result in any reward. The specification of death as a condition is because if that person were to return to Islam again his original deeds would not be invalidated and he will be rewarded for them and he would not have to repeat them deeds such as performing the Pilgrimage al-Shāfi‘ī is of this opinion. Those are the inhabitants of the Fire abiding therein.

They call upon you, O Muhammad, for information and a reply relative to the question of fighting during the Sacred Month. Say to them: Fighting during the Sacred Month is a grave offence and obstruction to Allah’s spirit of truth guiding people into all truth and an emphatic denial of the Sacred Mosque and the months sanctity. And expulsion of Allah’s devotees from whence is a major offence to Allah and persecution for creed or opinion is worse than murder. The idolaters will continue to fight you until they succeed in forcing you to renounce your religion if they can. And he who turns renegade among you and dies captivated in disbelief and such persons shall be inherent losers; their hope shall be disappointed and their deeds shall be worthless here and Hereafter; it is these who shall be claimed by Hell and therein shall they remain forever

The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months Ibn Abu Hatim reported that Jundub bin `Abdullah said: Allah's Messenger ﷺ assembled a group of men under the command of Abu `Ubaydah bin Jarrah.
When he was about to march, he started crying for the thought of missing Allah's Messenger ﷺ .
Consequently, the Messenger relieved Abu `Ubaydah from command, appointed `Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area.
He also said to `Abdullah:
«لَا تُكْرِهَنَّ أَحَدًا عَلَى السَّيْرِ مَعَكَ مِنْ أَصْحَابِك»
. ( Do not compel any of your men to continue marching with you thereafter. ) When `Abdullah read the instructions, he recited Istirja` saying, `Truly! to Allah we belong and truly, to Him we shall return'; and refer to ( 2:156 ) and said, "I hear and obey Allah and His Messenger." He then told his companions the story and read the instructions to them, and two men went back while the rest remained.
Soon after, they found Ibn Hadrami ( one of the disbelievers of Quraysh ) and killed him not knowing that that day was in Rajab or Jumadi ( where Rajab is the Sacred Month ).
The polytheists said to the Muslims, "You have committed murder in the Sacred Month." Allah then revealed: يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ( They ask you concerning fighting in the Sacred Months.
Say, "Fighting therein is a great (transgression )...") Abdul-Malik bin Hisham, who compiled the Sirah ( life story of the Prophet ), related that Ziyad bin `Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah, "Allah's Messenger ﷺ sent `Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he ( the Prophet ) came back from the first battle of Badr.
The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar.
He also gave him some written instructions and ordered him not to read them until he marched for two days.
`Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him. The companions of `Abdullah bin Jahsh were all from the Muhajirun, from the tribe of Banu `Abd Shams bin `Abd Manaf, there was Abu Hudhayfah bin `Utbah bin Rabi`ah bin `Abd Shams bin `Abd Manaf.
From their allies, there was `Abdullah bin Jahsh, who was the commander of the army unit, and `Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah.
From the tribe of Banu Nawfal bin `Abd Manaf, there was `Utbah bin Ghazwan bin Jabir, one of their allies.
From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas.
From Banu Ka`b, there were their allies: `Adi bin `Amr bin Ar-Rabi`ah not from the tribe of Ibn Wa'il; Waqid bin `Abdullah bin `Abd Manaf bin `Arin bin Tha`labah bin Yarbu` from Banu Tamim; and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth, Suhayl bin Bayda' from Banu Al-Harith bin Fihr was also among them.
When `Abdullah bin Jahsh marched for two days, he opened and read the ( Prophet's ) instructions, "When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta'if.
There, watch the movements of the caravan of Quraysh and collect news about them for us." When `Abdullah bin Jahsh read the document, he said, "I hear and obey." He then said to his companions, "Allah's Messenger ﷺ has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news.
He has prohibited me from forcing any of you ( to go with me ).
So, those who seek martyrdom, they should march with me.
Those who dislike the idea of martyrdom, let them turn back.
Surely, I will implement the command of Allah's Messenger ﷺ." He and his companions continued without any of them turning back. `Abdullah entered the Hijaz area ( western Arabia ) until he reached an area called Buhran, close to Furu`.
There, Sa`d bin Abu Waqqas and `Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while `Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah.
Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh.
`Amr bin Hadrami, whose name was `Abdullah bin `Abbad, was in the caravan, as well as `Uthman bin `Abdullah bin Al-Mughirah and his brother Nawfal bin `Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah.
When they saw the Companions they were frightened, but when they saw `Ukkashah bin Mihsan their fears subsided, since his head was shaved.
They said, "These people seek the `Umrah, so there is no need to fear them." The Companions conferred among themselves.
That day was the last day in the ( sacred ) month of Rajab.
They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you.
If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them.
They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had.
Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him.
`Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight.
Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger ﷺ in Al-Madinah with the caravan and the two prisoners.
dIbn Ishaq went on: I was told that some members of the family of `Abdullah bin Jahsh said that `Abdullah said to his companions: "Allah's Messenger ﷺ will have one-fifth of what we have confiscated." This occurred before Allah required one-fifth for His Messenger from the war booty.
So, `Abdullah designated one-fifth of the caravan for Allah's Messenger ﷺ and divided the rest among his companions.
Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's Messenger , he said to them:
«مَا أَمَرْتُكُمْ بِقِتَالٍ فِي الشَّهْرِ الْحَرَام»
( I have not commanded you to conduct warfare during the Sacred Month.
) He left the caravan and the two prisoners alone and did not take any share of the war booty. When Allah's Messenger ﷺ did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did.
The Quraysh said that Muhammad ﷺ and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it.
Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Sha`ban ( which is not a sacred month ).
Meanwhile, the Jews were pleased about what happened to Allah's Messenger ﷺ .
They said, ` Amr bin Hadrami was killed by Waqid bin `Abdullah: `Amr, means the war has started, Hadrami means the war has come, as for Waqid ( bin `Abdullah ): the war has raged ( using some of the literal meanings of these names to support their fortune-telling! )." But, Allah made all that turn against them. The people continued talking about this matter, then Allah revealed to His Messenger : يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ( They ask you concerning fighting in the Sacred Months.
Say, "Fighting therein is a great (transgression ) but a greater ( transgression ) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram ( at Makkah ), and to drive out its inhabitants, and Al-Fitnah is worse than killing.) This Ayah means, `If you had killed during the Sacred Month, they ( disbelievers of Quraysh ) have hindered you from the path of Allah and disbelieved in it.
They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people, أَكْبَرُ عِندَ اللَّهِ ( ...a greater (transgression ) with Allah) than killing whom you killed among them.
Also: وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ( ...and Al-Fitnah is worse than killing. ) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.' Allah said: وَلاَ يَزَالُونَ يُقَـتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُواْ ( And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism ) if they can.) So, they will go on fighting you with unrelenting viciousness. Ibn Ishaq went on: When the Qur'an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah's Messenger ﷺ took possession of the caravan and the two prisoners.
The Quraysh offered to ransom the two prisoners, `Uthman bin `Abdullah and Hakam bin Kaysan.
Allah's Messenger ﷺ said:
«لَا نَفْدِيكُمُوهُمَا حَتَّى يَقْدَمَ صَاحِبَانَا»
( We will not accept your ransom until our two companions return safely.
) meaning Sa`d bin Abu Waqqas and `Utbah bin Ghazwan, "For we fear for their safety with you.
If you kill them, we will kill your people." Later on, Sa`d and `Utbah returned safely and Allah's Messenger ﷺ accepted the Quraysh's ransom for their prisoners.
As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened.
He remained with Allah's Messenger ﷺ until he was martyred during the incident at Bir Ma`unah ( when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two ).
As for `Uthman bin `Abdullah, he went back to Makkah and died there as a disbeliever. Ibn Ishaq went on: When `Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur'an was revealed about this subject, they sought the reward of the fighters ( in Allah's way ).
They said, "O Messenger of Allah ﷺ! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin." Then, Allah revealed: إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَـهَدُواْ فِي سَبِيلِ اللَّهِ أُوْلـئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَّحِيمٌ ( Verily, those who have believed, and those who have emigrated (for Allah's religion ) and have striven hard in the way of Allah, all these hope for Allah's mercy.
And Allah is Oft-Forgiving, Most Merciful.) Hence, Allah has greatly elevated their hopes of gaining what they had wished for.

(2:217) They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. *232 As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever. *233

They ask you about the sacred month meaning

*232).
This relates to a certain incident.
In Rajab 2 A.
H.
the Prophet sent an expedition of eight persons to Nakhlah ( which lies between Makka and Ta'if ).
He directed them to follow the movements of the Quraysh and gather information about their plans, but not to engage in fighting.
On their way they came across a trade caravan belonging to the Quraysh and ambushed it.
They killed one person and captured the rest along with their belongings and took them to Madina.
They did this at a time when the month of Rajah was approaching its end and Sha'ban was about to begin.
It was, therefore, doubtful whether the attack was actually carried out in one of the sacred months, that is, Rajab, or not.
But the Quraysh, and the Jews who were secretly in league with them, as well as the hypocrites made great play of this and used it as a weapon in their propaganda campaign against the Muslims.
( For this expedition see Ibn Hisham, Sirah.
vol.
1, pp.
601 ff; Ibn Ishaq, Life of Muhammad, tr.
A.
Guillaume.
pp.
286 ff. ) They pointed out the contradiction between the claims of the Muslims to true religion on the one hand, and their not hesitating to shed blood in a sacred month on the other.

This verse aims to answer these objections.
The essence of what is said here is that fighting during the sacred months is without doubt an evil act.
It points out that those people who had continually subjected their kith and kin to untold wrong for thirteen years merely because they believed in the One God were not competent to make such an objection.
Not only had the Muslims been driven from their homes, they had had the way to the Holy Mosque closed to them, a bar which had not been imposed by anyone during the course of some two thousand years.
With this record of mischief and misconduct it was not for them to raise such an outcry at a minor ambush, and especially so when the incident had taken place without the approval of the Prophet.
The whole incident was in fact no more than an irresponsible act on the part of some members of the Islamic community.

It should be remembered that when on their return those people went, with captives and booty, to visit the Prophet, he expressly pointed out to them that he had not permitted them to fight.
Not only that, he declined to receive the public exchequer's share of their booty, which indicated that their booty was considered unlawful.
The Muslims, in general, also severely reproached the people responsible for the incident, and in fact nobody in Madina applauded what they had done.

*233).
A few simple-hearted Muslims, whose minds were seized by a mistaken concept of righteousness and pacifism, were influenced by the above objections which had been raised by the polytheists of Makka and the Jews.
In this verse the believers are being asked not to entertain the hope that they might clear the air and promote understanding and goodwill by adopting an over-lenient stance towards their opponents.
The objections of the latter were not motivated by the desire to find out the Truth; their true purpose was nothing but vilification.
What particularly irked the adversaries of the Muslims was that they believed in a religion of their own and were inviting the whole world to accept it.
Hence, as long as the Muslims continued to believe in Islam and as long as their opponents remained stubborn in their disbelief, the existing chasm between the two groups was bound to remain.

Moreover, the enemies whom they confronted were not to be considered ordinary enemies.
Those who wanted to deprive a person of his belongings or land were in fact enemies of a relatively much less dangerous kind than those who sought to turn him away from his faith; while the former sought to harm his worldly interests, the latter were bent upon hurling him into the eternal torment in the Hereafter.

 

The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months Ibn Abu Hatim reported that Jundub bin `Abdullah said: Allah's Messenger ﷺ assembled a group of men under the command of Abu `Ubaydah bin Jarrah.
When he was about to march, he started crying for the thought of missing Allah's Messenger ﷺ .
Consequently, the Messenger relieved Abu `Ubaydah from command, appointed `Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area.
He also said to `Abdullah: «لَا تُكْرِهَنَّ أَحَدًا عَلَى السَّيْرِ مَعَكَ مِنْ أَصْحَابِك». ( Do not compel any of your men to continue marching with you thereafter. ) When `Abdullah read the instructions, he recited Istirja` saying, `Truly! to Allah we belong and truly, to Him we shall return'; and refer to ( 2:156 ) and said, "I hear and obey Allah and His Messenger." He then told his companions the story and read the instructions to them, and two men went back while the rest remained.
Soon after, they found Ibn Hadrami ( one of the disbelievers of Quraysh ) and killed him not knowing that that day was in Rajab or Jumadi ( where Rajab is the Sacred Month ).
The polytheists said to the Muslims, "You have committed murder in the Sacred Month." Allah then revealed: يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ( They ask you concerning fighting in the Sacred Months.
Say, "Fighting therein is a great (transgression )...") Abdul-Malik bin Hisham, who compiled the Sirah ( life story of the Prophet ), related that Ziyad bin `Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah, "Allah's Messenger ﷺ sent `Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he ( the Prophet ) came back from the first battle of Badr.
The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar.
He also gave him some written instructions and ordered him not to read them until he marched for two days.
`Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him. The companions of `Abdullah bin Jahsh were all from the Muhajirun, from the tribe of Banu `Abd Shams bin `Abd Manaf, there was Abu Hudhayfah bin `Utbah bin Rabi`ah bin `Abd Shams bin `Abd Manaf.
From their allies, there was `Abdullah bin Jahsh, who was the commander of the army unit, and `Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah.
From the tribe of Banu Nawfal bin `Abd Manaf, there was `Utbah bin Ghazwan bin Jabir, one of their allies.
From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas.
From Banu Ka`b, there were their allies: `Adi bin `Amr bin Ar-Rabi`ah not from the tribe of Ibn Wa'il; Waqid bin `Abdullah bin `Abd Manaf bin `Arin bin Tha`labah bin Yarbu` from Banu Tamim; and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth, Suhayl bin Bayda' from Banu Al-Harith bin Fihr was also among them.
When `Abdullah bin Jahsh marched for two days, he opened and read the ( Prophet's ) instructions, "When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta'if.
There, watch the movements of the caravan of Quraysh and collect news about them for us." When `Abdullah bin Jahsh read the document, he said, "I hear and obey." He then said to his companions, "Allah's Messenger ﷺ has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news.
He has prohibited me from forcing any of you ( to go with me ).
So, those who seek martyrdom, they should march with me.
Those who dislike the idea of martyrdom, let them turn back.
Surely, I will implement the command of Allah's Messenger ﷺ." He and his companions continued without any of them turning back. `Abdullah entered the Hijaz area ( western Arabia ) until he reached an area called Buhran, close to Furu`.
There, Sa`d bin Abu Waqqas and `Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while `Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah.
Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh.
`Amr bin Hadrami, whose name was `Abdullah bin `Abbad, was in the caravan, as well as `Uthman bin `Abdullah bin Al-Mughirah and his brother Nawfal bin `Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah.
When they saw the Companions they were frightened, but when they saw `Ukkashah bin Mihsan their fears subsided, since his head was shaved.
They said, "These people seek the `Umrah, so there is no need to fear them." The Companions conferred among themselves.
That day was the last day in the ( sacred ) month of Rajab.
They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you.
If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them.
They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had.
Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him.
`Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight.
Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger ﷺ in Al-Madinah with the caravan and the two prisoners.
dIbn Ishaq went on: I was told that some members of the family of `Abdullah bin Jahsh said that `Abdullah said to his companions: "Allah's Messenger ﷺ will have one-fifth of what we have confiscated." This occurred before Allah required one-fifth for His Messenger from the war booty.
So, `Abdullah designated one-fifth of the caravan for Allah's Messenger ﷺ and divided the rest among his companions.
Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's Messenger , he said to them: «مَا أَمَرْتُكُمْ بِقِتَالٍ فِي الشَّهْرِ الْحَرَام» ( I have not commanded you to conduct warfare during the Sacred Month.
) He left the caravan and the two prisoners alone and did not take any share of the war booty. When Allah's Messenger ﷺ did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did.
The Quraysh said that Muhammad ﷺ and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it.
Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Sha`ban ( which is not a sacred month ).
Meanwhile, the Jews were pleased about what happened to Allah's Messenger ﷺ .
They said, ` Amr bin Hadrami was killed by Waqid bin `Abdullah: `Amr, means the war has started, Hadrami means the war has come, as for Waqid ( bin `Abdullah ): the war has raged ( using some of the literal meanings of these names to support their fortune-telling! )." But, Allah made all that turn against them. The people continued talking about this matter, then Allah revealed to His Messenger : يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ( They ask you concerning fighting in the Sacred Months.
Say, "Fighting therein is a great (transgression ) but a greater ( transgression ) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram ( at Makkah ), and to drive out its inhabitants, and Al-Fitnah is worse than killing.) This Ayah means, `If you had killed during the Sacred Month, they ( disbelievers of Quraysh ) have hindered you from the path of Allah and disbelieved in it.
They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people, أَكْبَرُ عِندَ اللَّهِ ( ...a greater (transgression ) with Allah) than killing whom you killed among them.
Also: وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ( ...and Al-Fitnah is worse than killing. ) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.' Allah said: وَلاَ يَزَالُونَ يُقَـتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُواْ ( And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism ) if they can.) So, they will go on fighting you with unrelenting viciousness. Ibn Ishaq went on: When the Qur'an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah's Messenger ﷺ took possession of the caravan and the two prisoners.
The Quraysh offered to ransom the two prisoners, `Uthman bin `Abdullah and Hakam bin Kaysan.
Allah's Messenger ﷺ said: «لَا نَفْدِيكُمُوهُمَا حَتَّى يَقْدَمَ صَاحِبَانَا» ( We will not accept your ransom until our two companions return safely.
) meaning Sa`d bin Abu Waqqas and `Utbah bin Ghazwan, "For we fear for their safety with you.
If you kill them, we will kill your people." Later on, Sa`d and `Utbah returned safely and Allah's Messenger ﷺ accepted the Quraysh's ransom for their prisoners.
As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened.
He remained with Allah's Messenger ﷺ until he was martyred during the incident at Bir Ma`unah ( when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two ).
As for `Uthman bin `Abdullah, he went back to Makkah and died there as a disbeliever. Ibn Ishaq went on: When `Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur'an was revealed about this subject, they sought the reward of the fighters ( in Allah's way ).
They said, "O Messenger of Allah ﷺ! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin." Then, Allah revealed: إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَـهَدُواْ فِي سَبِيلِ اللَّهِ أُوْلـئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَّحِيمٌ ( Verily, those who have believed, and those who have emigrated (for Allah's religion ) and have striven hard in the way of Allah, all these hope for Allah's mercy.
And Allah is Oft-Forgiving, Most Merciful.) Hence, Allah has greatly elevated their hopes of gaining what they had wished for.

And so Allah said: ( They question thee (O Muhammad ) with regard to warfare in the sacred month) about waging war in the month of Rajab. ( Say: Warfare therein ) in the month of Rajab ( is a great (transgression )) deserving a great punishment, ( but to turn (men ) from the way of Allah) but preventing people from the Religion of Allah and His obedience, ( and to disbelieve in Him and in the Inviolable Place of Worship ) and turning people away from the Inviolable Place of Worship, ( and to expel its people from it, is a greater sin ) deserving a greater punishment ( with Allah ) than the killing of ’Amr Ibn al-Hadrami; ( for persecution ) associating partners with Allah ( is worse than slaughter ) the slaughter of ’Amr Ibn al-Hadrami. ( And they ), the people of Mecca, ( will not cease from fighting against you till they have made you renegades from your religion ) the religion of Islam, ( if they can ) if they are able to do so. ( And whoso becometh a renegade ) whoever renounces Islam ( and dieth in his disbelief: such are they whose works have fallen ) their works are thwarted and their good deeds rejected ( both in the world and the Hereafter ) and they will not be rewarded in the Hereafter. ( And such are rightful owners of the Fire ) the people of hell: ( they will abide therein forever ) they will neither die nor leave it.

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

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