Verse 216 of Surah Al-Baqarah, regarded as one of the profound and intricate verses of the Holy Quran, addresses the subject of combat as an ontological reality inherent in human nature and the cosmic order. This verse, articulated with sagacity, alludes to the lawfulness of warfare and conflict throughout human history and even among other creatures, while simultaneously emphasising the divine wisdom in accepting this unpleasant reality. In this treatise, through a scientific and systematic approach, we analyse and interpret this verse, utilising refined metaphors and semantic connections to examine its ontological, ethical, and social dimensions. The objective of this work is to offer a comprehensive and coherent interpretation for a specialised audience that, whilst preserving complete fidelity to the original content, enriches its scientific and literary profundity.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
Fighting has been enjoined upon you, though it is hateful to you. Perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is evil for you. And Allah knows, whilst you do not know.
Verse 216 of Surah Al-Baqarah, due to its conceptual depth and the difficulty of apprehending its inner meaning, ranks among the weighty and complex verses of the Quran. This complexity is not only linguistic but also substantial and philosophical. The verse addresses a subject which, at first glance, appears incompatible with divine dignity and Gods benevolence towards His servants: combat or warfare. This apparent contradiction has compelled exegetes to profound contemplation and rendered precise understanding a challenge for religious scholars.
The phrase "كُتِبَ عَلَيْكُمُ الْقِتَالُ" (fighting has been written upon you) does not refer to a legislative ruling analogous to the number of units in prayer, but rather to an ontological and innate law, akin to "كُتِبَ عَلَيْكُمُ الصِّيَامُ" (fasting has been enjoined upon you). This writing indicates an unequivocal and inescapable necessity embedded within the cosmic order and human nature. Combat, unlike legal rulings which can be modified or abrogated, is an essential aspect of human existence and other creatures, rooted in natural conflicts and frictions.
This ontological law is observable not only in human societies but also among animals. In the wild, animals engage in combat to defend their territory or sustenance, whilst in human societies such conflicts extend to the defence of ideals, homeland, or beliefs. Accordingly, combat, as a universal reality, transcends religious and sectarian boundaries and is present within all natural and social systems.
The phrase "وَهُوَ كُرْهٌ لَكُمْ" (and it is hateful to you) highlights the burden and repugnance of combat. The term "كُرْهٌ", as a verbal noun, not only signifies dislike but also the heavy and arduous nature of combat within human existence. This aversion stems from the suffering, calamities, and damages wrought by war. God, fully aware of this distastefulness, has nonetheless established combat as an ontological necessity, without granting His approval (He wills it but does not consent).
This principle illustrates divine wisdom in tolerating apparent evils to achieve a superior good. God, the prophets, and the saints do not endorse evil, killing, or oppression, yet accept them as necessary within the ontological system. This distinction between ontological will and moral consent is pivotal for understanding divine wisdom in this verse.
Verse 216 of Surah Al-Baqarah introduces combat as an ontological law embedded within human nature and the cosmic order. Although unpleasant and burdensome, this law is indispensable for sustaining social life and human ideals. The distinction between divine will and consent underscores Gods wisdom in accepting apparent evils for the sake of superior good.
Man, as an idealistic and purposeful being, inevitably engages in effort and sometimes conflict to achieve his objectives. Combat functions as a means to defend ideals, identity, and beliefs when necessary. This necessity originates from humanitys need to preserve both spiritual and material boundaries, akin to animals fighting to defend their territory or food.
The Holy Quran, emphasising dialogue and tolerance (such as "قال و قیل"), initially advocates peace and discourse but recognises combat as a last resort in unavoidable circumstances. This prioritisation manifests a preference for peace over conflict while legitimising the right to defend ideals.
Combat is not exclusive to Islam or religions but a universal reality present in all societiesfrom unbelievers to animals. In the wild, animals fight for territory or food, while in human societies, such conflicts extend to defending homeland, cause, or faith. This universality positions combat as an integral part of the cosmic system transcending religious frameworks.
For instance, in modern societiestermed modern jungles in the original textcombat manifests in economic, political, or military competition. This fact reflects the persistence of combat throughout human history, regarded as a perpetual and continual law due to its mutual reactive nature.
Although combat exists as an ontological law, it should not be promoted or pursued as an ultimate goal. The Quran, emphasizing peace and tolerance, confines combat to circumstances where ideals are threatened. Numerous historical wars, including some religious conflicts, have been unjust and unnecessary, causing suffering and destruction instead of serving the common good.
This critique underscores the necessity to avoid warmongering and to consider justice in conflicts. True combatants, such as veterans and martyrs, endure immense suffering, and society bears the responsibility to support them rather than exploit war for wealth or power.