“And if two groups of the believers fight each other, seek reconciliation between them. And if one of them commits aggression against the other, fight the one that commits aggression until it comes back to Allah's command. So if it comes back, seek reconciliation between them with fairness, and maintain justice. Surely Allah loves those who maintain justice.”
In the foregoing verses the rights of the Prophet were set out. They also laid down the mannerism in which he should be treated. The verses prohibited any act that would annoy or hurt him. Now this set of verses [ 9-10] establishes the manners, mores, injunctions, and mutual rights and obligations to be observed in individual and social life. The common value of all these rules is to avoid causing any inconvenience to the members of the society.
Occasion of Revelation
The commentators have narrated several incidents as a background of the revelation of these verses. Among them is the clash that took place between two Muslim groups. It is not inconceivable that the totality of these incidents might have been the occasion of revelation. It is also possible that one of these incidents has been the cause of revelation and the other incidents, being similar, were also termed as the occasion of revelation.
Although the immediate addressees of this verse are rulers and those in authority who have the means to fight and wage war, [as stated by Abu Hayyan in Al-Bahr and preferred by `Alusi in Ruh-ul-Ma`ani] all Muslims are addressed in this verse indirectly to assist those in authority in this matter. Where there is no leader, 'amir, king or president, the rule is that the two warring parties should be advised, as far as possible, to cease war. If this is not possible, common people are ordered to stay away from both warring groups: they should neither oppose nor aid any one of them. [Bayan-ul-Qur’an].
Related Issues and Injunctions
There are several forms of mutual fighting between two Muslim parties:
 both parties are subjects of a Muslim government;
 neither of the parties is the subject of a Muslim government;
 one of the parties is the subject of a Muslim government, but not the other.
In the first case, it is compulsory for common Muslims to bring about an understanding between them and try to stop the mutual fighting. If they do not cease fighting by negotiations, then it is imperative for the Muslim ruler to take measures against them. If both parties cease fighting by the intervention of the Islamic government, then the laws of retaliation, retribution and blood-wit will apply. If they do not cease, then both parties will be treated like rebels. If one of the parties withdrew and the other persisted in oppression and transgression, then the persistent group will be treated like a rebel group. The obedient group will be designated as 'Adil" (just). The detailed laws pertaining to rebels may be perused in books of Islamic law. Briefly, the law comprehends the following: Before fighting, their weapons must be seized and confiscated. Then they must be arrested and kept in prison until they repent. Neither in the course of fighting nor after fighting should their children be enslaved. Their wealth should not be treated like the spoils of war. In fact, their wealth will be held in trust until they repent. After repentance their belongings will be returned to them.
In the above verses, we come across the following directive:
فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا '...So if it comes back, seek reconciliation between them with fairness, and maintain justice.' [ 49:9]
It means that if the belligerent party ceases fighting, then do not only stop fighting but also think about eliminating the cause of war and mutual dissatisfaction, so that the heart-burnings may come to an end. All enmity and hostilities will thus cease and an atmosphere of brotherhood may prevail for all times to come. Since these people have fought against the Muslim ruler, it was possible that they would not be treated by him equitably. Therefore, the Qur'an lays stress on setting things right between them equitably and justly, so that the rights of no one are violated [Adapted from Bayan-ul-Qur’an with reference to Hidayah].
Ruling If a very powerful group of Muslims revolts against the Muslim ruler, then it is necessary for the ruler to first hear out their complaint or cause of their dissatisfaction. If a doubt or a misunderstanding has arisen in their mind about some matter, it should be removed. If they show such cause on the basis of which it is permissible in Shari’ah to oppose a Muslim leader or ruler, like unjust behavior on the part of the government, it is essential for the general body of Muslims to assist the group, so that the leader or ruler may refrain from his tyranny, provided that his tyranny is proved beyond any shadow of doubt (Ibn-ul-Humam; Mazhari). If they cannot show any clearly legitimate reason for their dissatisfaction, revolt, disobedience, and waging war against the Muslim ruler, it is permitted for Muslims to wage war against the rebels. Imam Shafi`i (Rahmatullahi Alayhi) held that the Muslims should not initiate fight against the rebels unless they first start the fight [ Mazhari ]. This law applies when it is positively and unquestionably clear that the group is rebellious. However, if it is difficult to determine which group is rebellious and which is just, because each party has a valid Shari argument to justify its course of action, then the pros and cons of both parties may be weighed to determine the party that is "just" on the principle of probability. If the juristic argument of one party seems to someone more convincing, it is permitted for him to assist such a group. If someone cannot prefer the standpoint of any one of them, he should remain neutral, as it happened in the civil wars of the Battle of Camel and the Battle of Siffin when many noble Companions (رض) remained aloof.
Conflicts of the Noble Companions (Radiallahu Anhum) Imam Abu Bakr Ibn-ul-`Arabi says that this verse of battle between Muslims covers all cases. It includes the case where both parties prepare for war on grounds of a principle of Shari’ah. Civil wars of the noble Companions (Radiallahu Anhum) were of this nature. Qurtubi, quoting this view of Ibn-ul-`Arabi, explains the actual situation of the Battle of Camel and the Battle of Siffin and gives guidelines for later generations of Muslims to follow in the light of the battles of the blessed Companions (Radiallahu Anhum) . This author has dealt with this subject in "Ahkam-ul-Qur'an" in Arabic and his Urdu book "Maqame-Sahabah".The summary of the discussion given in that book with reference to Qurtubi (V.16, P.322) is as follows:
A lady of admirable patience during the severe trials of misfortune which befell her related these trials as follows:
“My husband slaughtered a goatfor Qurbaani. My two little sons saw their father slaughtering the goat. The elder of the two boys took his brother into the woods to demonstrate how his father had slaughtered the goat. He laid his brother down and slaughtered him. After he had realised what he had done, he ran into the mountains. A wolf attacked and killed him. His father set out in his search, but got lostin the desert and died of thirst. Meanwhile, after my husband had gone in search, I left my baby in the house and went to the door to see if my husband was perhaps returning. The infant crawled to the stove and upturned the pot of boiling water which fell on him. As a result of this incident, the baby died. When news of these disasters reached my eldest married daughter, she came in haste to me. When she heard what had happened, grief and shock overwhelmed her. She collapsed and died. Now here I am all alone.”
Someone said to her: “How are you able to bear all this grief?” She said: “Whoever is able to differentiate between sabr (patience) and panic will most assuredly find an avenue in between. The result of sabr is goodness. The one who panics receives no reward.”
Nabi Sallallahu Alayhi Wasallam said: “Hayaa is a branch of Imaan.”
Nabi Sallallahu Alayhi Wasallam said: “Hayaa is not found in a thing except that it beautifies it and shamelessness is not found in a thing except that it makes it ugly.”
Hayaa is an outstanding quality of a Muslim. It prevents him from doing Haraam actions. Thus, it is difficult to find a person with Hayaa at a Haraam venue. Generally, many ‘Muslims’ flock to the coastline during the holiday-season. Almost everyone treats this issue of visiting the beach during the festive period very lightly. They don’t regard it as sinful to be amongst half-naked and almost naked women. When ‘Muslims’ go for holidays, then it is not only the beach, but they visit many other Haraam places also and everything is considered to be permissible. The following sins take place when a ‘Muslim’ visits the beach:
The entire Hijaab/Purdah system is abandoned. There is no such a thing as Hijaab amongst semi-naked women. Anyone who thinks that he is observing the laws of Hijaab at the beach must be dreaming. There is simply no necessity to be at the beach. This is not a necessity of life. Hence, breaking the laws of Hijaab for the sake of playing in the waves is not permissible.
Intermingling of sexes which is absolutely Haraam. Men and women mingle for the sake of ‘fun’ in the water. Islam commands segregation of sexes. It is Haraam to associate, talk, chat or even greet a ghair-mahram.
Looking at the opposite gender. This is Haraam. Some people believe that they are very ‘pious’ when they are superficially ‘lowering’ their gazes amongst ‘naked’ women. Shaytaan has deceived them. Even the women stare at the men. It is shamelessness upon shamelessness.
Exposing the Satr. This is a major sin. It is sad that Muslims expose their knees, etc.
Shameless dressing. It is shameless for a Muslim man to expose his chest in public. This is the way of the Kuffaar and the Fussaaq.
The Haraam-Burkini. Whilst bikinis is the dressing of prostitutes, the ‘burkini’ is not far away. It also reveals the shape of a womans body. A woman who wears clothing which reveals the shape of her body is a cursed women. Most ‘Muslim’ women dress up in this manner, especially the ones that wear jeans and tops, tops-and-pants, three-quarter pants, etc.
Justifying all the Haraam with the argument of lowering the gazes. Most ‘Muslims’ have been deceived in this regard. It is Haraam to be there at the first place. When there are Kuffaar at the beach, then it is Haraam for Muslims to be there. Lowering the gazes is necessary at all times. But this is not a license for breaking the laws of Hijaab. This is not a license for ghair-mahram men and ghair-mahram women to be together in one room.
The presence of females. It is absolutely Haraam for Muslim women to go to the beach for a ‘walk’ or a ‘swim’. This is extremely shameless. Women are commanded to remain at home and not roam in public. It is not permissible for a women to expose herself to the vulgar gazes of men even if she is wearing a superficial ‘cloak’! When it is haraam for women to go to even the Musjid for Salaat, how can one even dream that it is permissible for them to go to the beach to frolic among the villains of immorality?
The Ni’mat of the eyes, ears, hands, feet, etc. is utilized in a Haraam way. Allah Ta’ala did not grant us all of these Ni’mats for breaking His laws of Hijaab, etc.
IT IS NOT PERMISSIBLE AND EXTREMELY SHAMELESS FOR MUSLIMS TO VISIT THE BEACH DURING THE HOLIDAY PERIODS AMONGST KUFFAAR AND NAKED WOMEN! AND AT ALL TIMES WHERE PEOPLE ARE PRESENT.
In Suraah Ahzaab, Allah Ta`ala has mentioned the following ten qualities which every Muslim should strive to inculcate in themselves. The woman of Jannah is one who has the following qualities:
1. She is a Muslimah: She readily, willingly and cheerfully submits to Allah’s commands. She does not question the wisdom of the Shariah. “Men have charge over women” says Allah. The woman of wonder does not believe in “gender equality, etc.” and does not suffer from an inferior complex, as she is fully aware that in her role as a home executive she gains the Pleasure of Allah Ta`ala.
2. She is a Mu’minah: Filled with Imaan from head to toe, her faith is unshakable. Her quest and mission in life: to perfect her Imaan and serve her husband.
3. She is Contented: The woman of Jannah is more than contented with her lot. She craves not an iota nor a drop of the Dunya. She has no complaints nor demands. She does not waste her time roaming in malls etc. as this does not enthrall her.
4. She is Truthful: Truthfulness is her trademark. In intention, in speech and deed, the woman of wonder is truthful to Allah and His Rasul (Sallallahu alayhi Wasallam). She is loyal to her husband. She detests falsehood, hypocrisy and pretence.
5. She has Sabr: The woman of Jannah is a mountain of Sabr. She has accepted Sabr as her lot since her desire is to enter Jannah. Sabr with her husband, Sabr with in-laws, Sabr with children, Sabr in overseeing the affairs of her home. Sabr, yes Sabr — lots and lots of it.
6. She is Humble: Hidden deep within the bowels of the earth, lay gems and gold. These are only of benefit when the earth is cut and sliced apart. The earth seldom takes offence. Instead it yields its riches to the very ones who destroyed its features. The women of Jannah is as humble as the earth, full of goodness to others without expecting anything in return. She seeks no name, no fame, no glory, no prizes, no acknowledgement for her deeds.
7. She is Charitable: The woman of Jannah is always looking for ways to be charitable. In her free time, some times she would cook a pot of food for the poor or invite relatives. Sometimes knit a garment for an orphan. In speech she is charitable with praises for others. And yes, she fears propagating her charitable acts, lest it is told to her on the Day of Qiyaamah to find her rewards by those whom she sought to please in the World.
8. She Fasts: Bearing her health in mind, she fasts regularly. Nafl fasts are conditional to her husband’s approval; Fardh fasts not so. The woman of Jannah hastens to complete her Qadha fasts.
9. She is Chaste: The woman of Jannah jealously guards her chastity. In accordance to the commands of Allah Ta’ala she lowers her eyesight; remains glued indoors and converses in a non-alluring manner with strangers in times of severe need, from behind a curtain. The woman of wonder acts upon the Holy Qur’aan and ensures that she avoids anything that may attract the attention of forbidden males to herself Thus, she never passes the gathering of men having applied perfumes, nor does she attend weddings where she is exposed to others on the roads, etc. Rasullullah Sallallahu Alayhi Wasallam honoured Hadhrat Fatima Radiallahu anha because she said that the best conduct of a woman is: “They (women) should not look at men and men should not look at them.” Such is the high degree of chastity of a woman of wonder!
10. She Remembers Allah in abundance: The woman of Jannah does not waste her precious time.
More precious than a pearl necklace around her neck, is a Tasbeeh in her hand. This soothes her aching heart which is always desirous for meeting Allah Ta’ala.
A woman of Jannah is intelligent and has no urge to prove how clever she is by hankering for a university degree. She recognizes that Allah has created her differently and that her role in life is different form that of a man. She understands fully that her husband is the door to her Jannah and service to him the key to that door. She does not betray his secrets nor seek the pleasure of others — be it her very own parents — at the expense of her husband’s displeasure. A wise shepherdess she is to her flock, caring and feeding them, clothing them and educating them, ever mindful that no harm befalls them and no pain afflicts them.
Such a woman of Jannah has been promised by Allah His Forgiveness and an immense reward!
Such a woman’s name will echo throughout the plains of Qiyaamah. Her prize will be an entry into Jannah from any of its’ eight gates. Owing to her fear of Allah, perhaps to her surprise, she will find two Jannahs awaiting her. Therein she will know no pain, tiredness or fear. Gone are the days of making Sabr. Forever she will remain young with countless of servants to serve her. Every conceivable delight will be at her fingertips. A lifetime was spent cooking, baking, frying, washing and in worry. Now she will simply be pampered with the most choicest of dishes. In lieu of remaining glued to the four walls of her house, she will be permitted to roam and fly on horses made of gold. In return for her obedience to Allah and His Rasul Sallallahu Alayhi Wasallam, she now will sit with a crown on her head and have scores of damsels to beckon.
In return for upholding the correct Shar’i Hijaab, she will be adorned with clothing that will consist of seventy colourful shades. This true wonder of a woman’s prize is “what no eyes had seen, no ears had heard and no mind had conceived.”
May all our sisters have the Taufeeq to pursue this dream. (Ameen)
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22 Jamadil-Ula 1441 18 January 2020
Reported `Amr bin Shu`aib, on the authority of his father and grandfather that the Rasulul;lah Sallallahu Alayhi Wasallam said, "Do not pluck out grey hair, for they are the Muslim's light on the Day of Resurrection.''