EXCERPTS FROM

TAFSIR AL-QURTUBI
Classical Commentary of the Holy Quran

T RAN S LAT E D B Y

AI S HA BEWLEY

DAR AL-TAQWA

Tafsir al-Qurtubi is also known as Al-Jami'li-Ahkam or Al-

Jami' li Ahkam al-Qur'an or Tafsir al-Jami'. By Imam Abu
'Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari
al-Qurtubi (D.1273/CE) “Al-Qurtubi's Tafsir represents a
landmark in the history of commentaries on the Holy
Qur'an in the English language. The appearance of this
translation will give English-speaking readers access to
one of the great classical commentaries and the wealth of
knowledge that it contains. Authoritative exposition of the
meanings of the Quranic text requires consideration of
many different aspects including the spiritual, linguistic,
legal and historical ones. Imam al-Qurtubi's Tafsir is
remarkable in many ways, but he was especially interested
in the legal interpretation of the Scripture.” (Professor
Jibril Amino). The Hadith scholar Dhahabi said of al-
Qurtubi, "..he was an imam versed in numerous branches
of scholarship, an ocean of learning whose works testify to
the wealth of his knowledge, the width of his intelligence
and his superior worth."
EXCERPTS: TAFSIR AL-QURTUBI 2 OF 9

Fight in the Way of Allah against those who

fight you, but do not go beyond the limits. Allah
does not love those who go beyond the limits.
(2:190)

“Fight In The Way Of Allah Against Those Who Fight You..” This was
the first Ayat to be revealed with the command to fight. There is no
disagreement that fighting was forbidden before the Hijra by the
words of Allah, "Repel the bad with something better"(41:34) and
several other similar Ayats which were revealed in Makka. When the
Prophet emigrated to Madina, he was commanded to fight and this
Ayat was revealed. Ar-Rabi' ibn Anas and others said this. Abu Bakr
As-Siddiq, however, said that the first Ayat revealed about fighting
was the Ayat in Surat al-Hajj: "Permission is given to those who are
fought against because they have been wronged."(22:39). The one in
this Sura is more frequently cited as being the first.

The Ayat for the permission to fight was revealed about fighting in
general and the instruction is to fight not only those idolaters who
fight the Muslims but also those who do not fight. The command
refers to the time when the Prophet, may Allah bless him and grant
him peace, went out with his Companions to Makka for 'Umra. When
he camped at al-Hudaybiyya near Makka, the idolaters prevented him
from continuing on into Makka and he remained there for a month.
They made a treaty stipulating that he could return the following year
for three days and that there would be no fighting between them. After
concluding this treaty, he returned to Madina. The following year he
made preparations for Hajj and the Muslims feared the treachery of
the unbelievers and did not like the idea of fighting in the sacred
months and in the Haram.

Then this Ayat was revealed, meaning that it is lawful for you to fight
if the unbelievers fight you. So the Ayat is connected to the prior
mention of Hajj and entering houses by the back door. After this the
Prophet fought those who fought him and refrained from those who
refrained from fighting him until the Ayat in Surat at-Tawba (9:5)
was revealed, "Fight the idolaters," and this Ayat was abrogated.
This is the position of the majority of scholars.

Ibn Zayd and ar-Rabi', however, say that this Ayat was abrogated by
Allah's words: "Fight the idolaters totally," (9:36) in which he was
commanded to fight all the unbelievers. Ibn 'Abbas, 'Umar ibn
'Abdul-Azlz, and Mujahid said that it is an Ayat whose judgment
remains operative and means: "Fight those who fight you and do not
transgress by killing women, children, monks and the like," as will
be explained. An-Nahhas said that this is the sounder position in
terms of both the Sunna and in terms of logic. As for the Sunna,
EXCERPTS: TAFSIR AL-QURTUBI 3 OF 9

there is a Hadith reported by Ibn 'Umar that, during one of his

expeditions the Messenger of Allah, may Allah bless him and grant
him peace, saw a woman who had been killed and he abhorred that
and forbade the killing of women and children. As for logic, it applies
to children and those like them, like monks, the chronically ill, old
men and hirelings who clearly should not be killed. When Abu Bakr
sent Yazid ibn Abi Sufyan to Syria, he commanded that he should not
do harm to certain groups. Malik and others transmitted this. Scholars
put those who should not be killed into six categories.

• WOMEN. But if they fight, they should be fought. Sahnun said,

"In battle and out of it because of the general nature of Allah's words,
'Fight against those who fight you.' A woman can have an immense
effect on the fighting, including supplying assistance and encouraging
fighting. Women go out with their hair undone, shouting
encouragement and censuring flight. So it is permitted to kill them.
If they are captured, however, then enslavement is more beneficial
since they more easily convert and it is difficult for them to run
away."

• CHILDREN: should not be killed and that is a firm prohibition. If a

child fights, however, then he can be killed.

• MONKS should be neither killed nor enslaved. They are left to live
on the property which they own. This is when they live apart from the
people of disbelief because of the command which Abu-Bakr gave to
Yazid ibn Abi Sufyan, "You will find some people who claim that they
have confined themselves for the sake of Allah. Leave them with what
they claim." If, however, they are with the unbelievers in churches,
they can be killed. As for nuns, Ashhab thinks that they should not be
killed. Sahnun said, "Being a nun does not alter the basic judgement
about her as a woman." Qadi Abu-Bakr ibn al'Arabi said, "I think that
the sound view is that of Ashhab and nuns are included in the directive
of Abu-Bakr."

• THE CHRONICALLY ILL: Sahnun says that they should be killed.

Ibn Habib says that they should not be killed. The sound position is
that we consider their states. If there is potential harm in them,
they should be killed. Otherwise, they should be left alone.

• OLD MEN: Malik says that they should not be killed and that is the
position of the majority of Fuqaha'. If an old man is senile and unable
to fight and not consulted for his opinion or taking part in defence, he
should not be killed. Malik and Abu-Hanifa say that. Ash-Shafi’i has
two positions: one is that of the majority and the second is that old
men and monks should be killed. The sound position is the first
because of what Abu-Bakr said to Yazid. No one opposes it and there
EXCERPTS: TAFSIR AL-QURTUBI 4 OF 9

is a consensus to back it up. Also it is not permitted to kill anyone who

does not fight or help the enemy, like women. As for those whose
harm is feared in respect of planning, advice or monetary support,
if they are captured, the ruler can choose between five options:
killing, an act of good will, ransom, enslavement or agreeing to
become a Dhimmi in return for the payment of Jizya.

• HIRELINGS AND AGRICULTURAL WORKERS: Malik says that

they should not be killed. Ash-Shafi’i says that agricultural
workers, hirelings, and old men should be killed unless they agree
to pay the Jizya. The first is sounder because of what the Prophet said
in the Hadith reported by Raba ibn ar-Rabi',"Join Khalid ibn al-Walid.
He is not to kill children or hirelings." 'Umar ibn al-Khattab said,
"Fear Allah regarding children and agricultural workers who do not
fight you."

“But do not go beyond the limits.” This is a firm judgment. As for the
apostates, the only options available concerning them are
execution or repentance. The same applies to people involved in
deviation and misguidance: the only options afforded them are
execution or repentance. If someone conceals a false belief and
then it appears in him, such as a Zindiq, he should be killed and is
not asked to repent. As for those who rebel against just rulers,
they must be fought until they return to the truth.

Some people have said that this phrase means: "Do not go beyond the
limits by fighting for other than the Face of Allah, for instance, out of
fanaticism or to gain fame. Fight in the Way of Allah against those
who fight you. Fight in support of the Deen so that Allah's Word is
uppermost. It is said that it means: do not fight those who do not
fight. In that case it would be abrogated by the command to fight
all the unbelievers, and Allah knows best.

Kill them wherever you come across them and

expel them from where they expelled you. Fitna
is worse than killing. Do not fight them in the
Masjid al-Haram until they fight you there. But
if they do fight you, then kill them. That is how
the unbelievers should be repaid. But if they
cease, Allah is Ever-Forgiving, Most Merciful.
(2:191-192)

“Kill them wherever you come across them..” This is evidence for
killing captives, and that topic will be explained in Surat al-Anfal,
Allah willing. “and expel them from where they expelled you.”
According to at-Tabari this is addressed to the Muhajirun and "they"
refers to the unbelievers of Quraysh. “Fitna is worse than killing." The
EXCERPTS: TAFSIR AL-QURTUBI 5 OF 9

Fitna to which they are subjecting you, trying to make you return to
disbelief, is worse than killing. Mujahid said it is referring to the
believers, so the meaning is that being killed is better for a believer
than being subjected to Fitna. Others said that Fitna here means
their association of others with Allah and their disbelief in Him
and it is a great crime and worse than the killing which they
criticise you for. There is evidence that the Ayat was revealed about
'Amr ibn al-Hadrami when he was killed by Waqid ibn 'Abdullah at-
Tamimi at the end of the sacred month of Rajab, an incident which
will be explained later.

“Do not fight them in the Masjid al-Haram until they fight you there.”
Scholars take two positions concerning this Ayat. One is that it is
abrogated. The second is that it is an Ayat containing a firm
judgment. Mujahid says that it is an Ayat of judgment and that it is not
permitted to fight anyone in the Masjid al-Haram unless they fight you
there. Tawus said that as well, and indeed it is what is intimated by the
text of the Ayat. It is a sound position and Abu Hanifa and his people
took it. In the Sahih Collection, Ibn 'Abbas reported that the
Messenger of Allah, may Allah bless him and grant him peace, said on
the day when Makka was conquered, "This land was made sacred on
the day Allah created the heavens and the earth and it will remain
sacred as Allah has decreed until the Day of Rising. Fighting was not
lawful in it for anyone before me and it was only lawful for me for one
hour of one day and it will remain sacred until the Day of Rising."

Qatada said that the Ayat is abrogated by Allah's words, ''When

the sacred months are over, kill the idolaters wherever you find
them." (9:5). Muqatil said the same. So this means it is possible to
initiate killing in the Haram and evidence for that position can be
found in the fact that Surat at-Tawba, where this Ayat occurs, was
revealed about two years after Surat al-Baqara and after the Prophet
entered Makka and had lbn Khatal, who was clinging to the drapes of
the Ka'ba, killed there. Some scholars say that this Ayat applies in the
case of someone who rebels against the ruler but does not apply to
unbelievers. Unbelievers are killed in every case when they fight.
Rebels are only fought with defence in mind and should not be
pursued if they retreat or finished off if they are wounded. This will be
discussed in Surat al-Hujurat.

“But if they cease..” If they stop fighting you because they believe
and become Muslims, then Allah will forgive them all that they did
before and show mercy to all of them by pardoning them.
EXCERPTS: TAFSIR AL-QURTUBI 6 OF 9

Fight them until there is no more Fitna and the

Deen belongs to Allah alone. If they cease, there
should be no enmity towards any but
wrongdoers. (2:193)

“Fight them until there is no more Fitna and the Deen belongs to Allah
alone.” This is a command to fight every idolater in every place
according to those who say that it abrogates the previous Ayats.
According to those who say that it does not abrogate other Ayats, it
means: fight those about whom Allah says, "if they fight you". The
former is the more likely meaning. It is an unqualified command
to fight without any precondition of hostilities being initiated by
the unbelievers. The evidence for that is in the words of Allah,
"and the Deen belongs to Allah alone ." The Prophet said, "I was
commanded to fight people until they say, 'There is no god but
Allah.' The Ayat and Hadith both indicate that the reason for
fighting is disbelief because Allah says, "until there is no more
Fitna," meaning disbelief in this case. So the goal is to abolish
disbelief and that is clear.

Ibn 'Abbas, Qatada, ar-Rabi', as-Suddi and others said that Fitna here
means Shirk and the subsequent injury to the believers caused by it.
The root of Fitna is testing and trial, derived from the term for testing
silver when it is put in the fire to separate the impurities from the pure
metal.

“If They Cease, There Should Be No Enmity Towards Any But

Wrongdoers.” If they stop and become Muslim or submit by
paying Jizya in the case of the people of the Book. Otherwise they
should be fought and they are wrongdoers and only transgress
against themselves. What is done to the wrongdoers is called enmity
since it is the repayment of enmity. Wrongdoing and injustice involve
enmity and the repayment of enmity is also called enmity. The
wrongdoers are either those who initiate fighting or those who
remain entrenched in disbelief and Fitna.
EXCERPTS: TAFSIR AL-QURTUBI 7 OF 9

There is no compulsion where the Deen is

concerned. Right guidance has become clearly
distinct from error. Anyone who rejects false
gods and believes in Allah has grasped the
Firmest Handhold, which will never give way.
Allah is All-Hearing, All-Knowing. (2:256)

“There Is No Compulsion Where The Deen Is Concerned.” The word

"Deen" in this Ayat means what is believed and religion since it is
followed by "Right guidance has become clearly distinct from error."
Compulsion can take place in judgments regarding oaths, sales, gifts
and other things. This will be explained in Surat an-Nahl (16:106),
since this is not the place for it. To be rightly guided means to reach
what is loved and to err is the opposite of that. An-Nahhas said that.
The root of "ghayy" (error) refers to when someone is misguided in
what he believes or thinks. One does not say that "error" (ghayy) is
complete misguidance.

Scholars disagree and hold various positions regarding the legal status
and meaning of this Ayat.

• It is said that it is abrogated because the Prophet, may Allah

bless him and grant him peace, forced the Arabs to adopt the Deen
of Islam and fought them and was only pleased with Islam for
them. Sulayman Ibn Musa took that view, saying, "It is abrogated
by 'O Prophet! Do Jihad against the unbelievers and the
hypocrites.' (Q 9:73)" That is related from Ibn Masud and many
commentators.

• It is not abrogated and was sent down about the people of the
Book in particular and means that they are not forced to adopt
Islam when they pay Jizya. Those who are forced are the idolaters.
Only Islam is accepted from them, and they are the ones about
whom 'O Prophet! Do jihad against the unbelievers and the hypocrites'
(Q 9:73) was revealed. This is the position of ash-Sha'bi, Qatada, al-
Hasan and ad-Dahhak. The evidence for this position is related by
Zayd ibn Aslam from his father, "I heard 'Umar ibn al-Khattab say to
an old Christian woman, 'Become Muslim, old woman, become
Muslim. Allah sent Muhammad with the Truth.' She replied, 'I am an
old woman and close to death.' 'Umar said, 'O Allah, witness!' and he
recited, 'There is no compulsion where the Deen is concerned. '"

• Abu Dawud reported from Ibn 'Abbas that this was revealed about
the Ansar. There was a woman, all of whose children had died. She
made a vow that if she had a child who lived she would become a Jew.
When the Banu Nasir were exiled, among them were many of the
children of the Ansar. They said, "We will not leave our sons!" Then
EXCERPTS: TAFSIR AL-QURTUBI 8 OF 9

Allah revealed this. One variant has, "We did what we did and we
think that their Deen is better than what we have." When Allah
brought Islam, they denied it and this was revealed. Whoever wished
remained with them and whoever wished, entered Islam. This is the
position of Sa 'id ibn Jubayr, ash-Sha 'bi and Mujahid, but he added
that the reason that they were with the Banu Nadir was through
suckling. An-Nahhas said, "The position of Ibn 'Abbas regarding this
Ayat is the best position since its Isnad is sound."

• As-Suddi said that the Ayat was revealed about a man of the Ansar
called Abu Husayn who had two sons. Some merchants came from
Syria to Madina with oil and when they wanted to leave, his sons went
to them. They invited the two sons to become Christians and they did
so and went back with them to Syria. Their father went to the
Messenger of Allah, may Allah bless him and grant him peace, to
complain about this and asked the Messenger of Allah to send
someone to bring them back. Then "There is no compulsion where the
Deen is concerned" was revealed. He had not then been commanded
to fight the People of the Book. He said, "Allah has put them far. They
are the first to disbelieve." Abu Husayn felt annoyed that the Prophet
did not send someone after them. Then Allah revealed, "No, by your
Lord, they are not believers until they make you their judge in the
disputes that break out between them" (4:65). Then "No
compulsion" was abrogated and he was commanded to fight the
People of the Book in Surat at-Tawba. The sound view for the
reason behind the words, "No, by your Lord, they are not believers ...
" is the Hadith of az-Zubayr with his Christian neighbour about water
as will be dealt with in Sura at-Tawba, Allah willing.

• It is said that it means "do not call those who have submitted
through the sword compelled and forced".

• It is said that it was related about captives who were People of

the Book. They are not compelled when they are adults. If they are
Magians, young or old, or idolaters, they are compelled to adopt
Islam because their captivity does not help them when they are
idolaters. Do you not see that their sacrifices are not eaten nor their
women married. That is what Ibn al-Qasim reported from Malik.
Ashhab said that children are considered to have the Deen of those
who captured them. If they refuse that, they are compelled to
become Muslim. Children have no Deen and that is why they are
compelled to enter Islam so that they do not go to a false Deen.
When other types of unbelievers pay the Jizya, they are forced to
become Muslim, whether they are Arabs or non-Arabs, Quraysh or
otherwise. This will be dealt with in Surat at-Tawba.
EXCERPTS: TAFSIR AL-QURTUBI 9 OF 9

Tafsir Al-Qurtubi ”, Vol. 18/53-54, publication of “Dar Al-

Kitab Al-‘Arabi”, Beirut, 1st Edition, 1418 H:
"Allah does not forbid you from those who do
not fight you because of religion and do not
expel you from your homes - from being
righteous toward them and acting justly toward
them. Indeed, Allah loves those who act justly."
(60:8)
“This verse is a concession from Allah, the Most High, in keeping ties
with those who did not take the believers as enemies and did not fight
them. Ibn Zayd said, ‘This was in the beginning of Islam, (to be
applied) during the non-hostilities while leaving the command to
fight, but then later, it was abrogated.’ Qatadah said: …then kill
the Idolaters wherever you find them…(Q 9:5) abrogated this.’
And it is said that this ruling had a specific reason, which was the
treaty (Suhl), but that when the treaty concluded after the
Conquest of Makkah, then the ruling became abrogated, yet its
inscription (in the Book) continued to be recited. And it is said
that it is restricted to the successors of the Prophet and those
whom between him and them was a covenant (‘Ahd ), which he
did not break. This was stated by Al-Hasan. Al-Kalbi said, ‘They are
(the tribes of) Khuza’ah and Bani Al-Harith Ibn ‘Abd Munaf.’ and
Abu Salih said this and also said, ‘They are Khuza’ah (only).’ And
Mujahid said, ‘It is specified to those who believed but did not
make Hijrah.’ And it is said that what is meant by it is the women
and children, because they are from those who do not fight.
Therefore, Allah gave permission to be good towards.”