Allah says: "Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not." Surah Al-Baqarah (2:216)
Fighting was not incumbent upon Muslims in the beginning of the Call to Islam in Mecca. The Prophet (p.) recommended the believers to be patient. They were persecuted and tortured. He recommended immigration, endurance, and sacrifice. He even allowed them to say words of disbelief under torture and coercion. This was in the case of Ammar Bin Yasser. About him, the following Ayah was revealed: "Whoever disbelieves in Allah after his belief... except for one who is forced while his heart is secure in faith. But those who open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment." Surah An-Nahl (16:106) He had said words of disbelief under intense pressure and torture.
We come across four possibilities that prevented legislating fighting at that stage:
First: This was associated with the first phase of the religion. Allah wanted the first believers to live through inner and outer sufferings. These were caused by psychological and daily life pressures from the disbelievers. This would create an atmosphere of wonder and interest. It would generate sympathy from other people. The diverse influential factors would highlight the peacefulness of the Call.
Second: Engaging in a violent struggle with the Quraish tribe was impractical. The balance of powers made it so. The Call emanated from the central area dominated by Quraish. Engaging this tribe in a clash from a position of weakness was difficult, if not impossible.
Third: The Call needed calm ambiences. Its words needed to be heard clearly. They could not get lost amid the sounds of fighting and arms. Calm words would leave a positive impact on people’s souls. Any call needs a peaceful and serene phase. This enables it to reach people’s minds and ears. It must be away from pressuring factors. The greatness of the Islamic Call lies in addressing the minds. It imposes its convictions using proofs and arguments. It uses dialogue instead of force. This drives the Call to prepare practical means to guarantee its reach.
This point necessitated the peaceful and enduring method. The option of immigrating was prevalent in Mecca. Mecca was the best place for the Call to reach every heart and ear. It was the cultural and religious capital of the Arab peninsula. It was the center of gathering during cultural and religious seasons. These included the season of Ukaz and Hajj (pilgrimage). It also included the commercial seasons after the winter and summer trade journeys. This compelled the Call to remain in Mecca for the longest possible time. It could thereby achieve its big goal. It could reach Arab circles it otherwise could not have.
Fourth: The Prophet (p.) aimed to prevent the believers from armed clash with Quraish. He wanted to give the new Muslims time to gain power gradually. Most of them were weak. They needed to be away from difficult duties. Such duties could pressure their wills and abilities. They would not feel burdened with fighting from the beginning. They could dig deeper into faith. They could reach higher levels of belief. They could take gradual steps of progress in doctrine and work. This would be done in a realistic manner. It would enable them to expand in an ambience of calm thought and smooth steps.
In this way, Islam managed to fortify its bases. It created an entire generation of callers. They experienced the cruelest sufferings. They set out with Prophet Muhammad (p.) to Al-Madina. There, they planted the seeds of the new Islamic community. The new phase of Islam started. It was an ever forward-going process. It built an internal strength capable of facing challenges. It could go over obstacles placed in its way. Fighting became the ordained duty of that phase.
This Call faced many psychological barriers. Some Muslims were accustomed to the peaceful call. They felt at ease receiving hits and not hitting back. The Ayah suggests this. The pressures they endured were persecution. This did not subject them to the big danger that fighting would. They faced difficult psychological distresses. They were used to bearing them with patience and faith. They preserved the line of peacefulness and safety in life. It seems they expressed a strong dislike for this difficult duty. They may have objected to it or tried to get rid of it. This is suggested by the expression "while it is hateful to you". It meant marching towards death willingly. It meant continuing as long as the challenges of disbelief persisted.
Islam adopted a method of driving Muslims to practical practice. This was through intellectual conviction and spiritual response. It also involved total compliance imposed by the Islamic doctrine. This doctrine is based on total submission to Allah. Thus, this Ayah says that one might love what is not good for him. He might hate what is not harmful. This suggests that impulsive psychological states cannot determine decisions in life. Impulsivity emanates from the surface, not the core. It represents a reaction to a sudden shock or a swift whim. It comes from naïve emotions. Therefore, one should study issues and stands thoroughly. He must infiltrate into their reality. He must find out their realistic advantages and disadvantages. He can then reach a conclusive result. This prevents him from succumbing to swift impulsive reactions.
Man might discover this by studying his personal life history. He can reflect on his past impulsive reactions. He can consider their negative results. Hating something does not necessarily mean it is wrong. Loving something does not necessarily mean it is right. One discovers this through personal experience. If he follows the line of faith, he will discover the ultimate truth. Allah knows the truth behind all things. He knows what is beneficial and harmful to man. He legislates what conforms to man's wellbeing. This is on the basis of wisdom and mercy. On the other hand, man only knows the tiniest bits. That is why he rebels, expresses doubts, and reacts impulsively. The Quran touched upon the situation from an intellectual aspect. This is based on experience. It also addressed it from a faith-related aspect, based on doctrine. The Quran's method for solving man’s inner problems leads him to conviction through reality and faith.
Moreover, this Ayah reveals an implicit question about legislating fighting. The Ayah came to answer all such questions.
Among the lessons to be deduced:
First: Those who work for the cause of Allah ought to inspire this Ayah. This applies to other aspects of legislation or work for Allah's sake. Some may protest or object. They might rebel or become undisciplined. The faith-centered upbringing should be based on acting in accordance with reality and doctrine. The Islamic character would then be consolidated in strong and aware positions. It would not blink before impulsive reactions. It would not fall prey to swift urgent reactions. It would not undertake a path with unclear ends. Rather, it would consider everything with full contemplation. It would study everything objectively and without bias. Enemies would not be able to force it into a battle with no known course. Friends would not be able to lead it to an unknown path. It would stand in-between and make its own choice. This would be based on an aware objective study founded on knowledge and faith.
Second: Islam takes reality into consideration in its legislations. It admits difficult realities and bitter experiences. At the same time, it reveals the deepest secrets and big gains behind any issue. It shows the happy endings. In this way, it fulfills man’s physical or moral desires. These desires surpass all difficulties and bitterness. He would welcome it instead of getting complicated by it.
Third: The calculations of good and evil should come from a deep and wide view. This is what Allah has. The mind grasps it by contemplation or through revelation. Man’s considerations should be based on Allah’s, not on worldly matters.
Fourth: Be reassured by the wisdom of the Divine legislation. The faith-based truth says that Allah knows the secrets and ends of all things. One should be confident that any legislation entails all good for man. This is away from personal emotions and reactions. Therefore, he should not reject a religious ruling just because it goes against his desires. Desires have nothing to do with advantages and disadvantages. They are related to the superficial aspect of man’s life.
[Source: (Interpretations) inspired from the Quran]