The Prophet (peace be upon him) declared the message to the public, clarified the falsity of their gods that they used to worship besides Allah, and guided them to monotheism and sincere devotion for only Allah. This matter was so hard and difficult for the people of Makkah, as they used to glorify and worship other gods. Moreover, many of them thought they would keep their high position, great status, and supremacy over the weak by adhering to such worship. Hence, they strongly attempted to defend their gods and worship, fabricated many lies against the Prophet (peace be upon him), and urged people to turn away from him.
They accused him of being a poet, a crazy, a magician, and a liar. All these accusations and many others were false and their leaders and chiefs knew this fact well. Allah (Glorified and Exalted be He) says, We know indeed the grief which their words cause you (O Muhammad ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ): it is not you that they deny, but it is the Verses (the Qur'ân) of Allâh that the Zâlimûn (polytheists and wrongdoers) deny.
They had no other way but to say such lies and fabrications to the weak of Makkah and other places. Allah decided to perfect His Light, bring the truth to light, and take away falsehood even though the disbelievers might hate this. The Prophet (peace be upon him) continued to call them to Allah, discuss with them, recite the EverGlorious Qur'an to them, guide them to the truth that Allah sent him with it and proclaim openly Allah's Message as he was commanded. Hence, the message of Islam spread in Makkah and was known to the Arabs and many other people in the countryside and cities. Many delegations came to the Prophet (peace be upon him) secretly to hear from him about Islam. This became apparent to the people of Makkah, who set out to harm the Prophet (peace be upon him) and his Companions severely. History relates the stories of many Companions who were tortured by being exposed to oppressive heat and by many other ways. When the persecution and oppression became severer on the Prophet's Companions (may Allah be pleased with them all), the Prophet (peace be upon him)
permitted them to migrate to Abyssinia (Ethiopia). Many Muslims migrated to Abyssinia and stayed there until they were informed that the polytheists had become lenient with the Muslims; moreover, it was narrated that they were informed that many of the polytheists of Makkah embraced Islam when they prostrated to Allah after hearing the last verse of Surah AlNajm [where the prostration of recitation should be made]. Hence, some of them returned to Makkah; however, they found nothing but more harm and suffering. Thus, they migrated again to Abyssinia (Ethiopia) and stayed there until they came to the Prophet (peace be upon him) during his battle against Khaybar from Abyssinia with Ja`far Ibn Abi Talib (may Allah be pleased with them all) in the seventh year of Hijrah. Matters became harder and harder for the Prophet (peace be upon him) in Makkah; as he, along with the family of Abu Talib was besieged and suffered greatly. Afterwards, Allah (Exalted be He)
the Prophet (peace be upon him) to migrate to Madinah and employed some people of AlAnsar (the Helpers, inhabitants of Madinah who supported the Prophet) to help, support, and defend His Last Prophet. AlAnsar (may Allah be pleased with them) who were members of the two major tribes, AlAws and AlKhazraj contacted the Prophet (peace be upon him) and met with him at. Al`Aqabah, near Mina, many times. During the last meeting, more than seventy people of AlAnsar pledged allegiance to the Prophet (peace be upon him), took upon themselves to protect the Prophet (peace be upon him) as they would protect their women and children, and asked him to migrate to them. He (peace be upon him) accepted their request and permitted his Companions to migrate to Madinah. However, he waited until he (peace be upon him) received Allah's Permission to go there. Hence, he (peace be upon him) migrated to Madinah, praise and thanks are due to Allah. It is wellknown that the Prophet (peace be upon him), while he was in Makkah, did not practice Jihad against his people to spread Allah's Message; as he (peace be upon him) used guidance, instruction, explanation, counsel, reminders, and recitation of the Qur'an. Allah (Glorified and Exalted be He) says, but strive against them (by preaching) with the utmost endeavour with it (the Qur'ân). Likewise, the Prophet's Companions (may Allah be pleased with them) who remained in Makkah adopted the same way; as they attempted to guide and advise those who were near to them. However, in spite of all this, Muslims were few in number in comparison to the disbelievers, who had the upper hand in Makkah Hence, it is narrated that Hassan Ibn Thabit (may Allah be please with him) said:
AlMustafa called the people of Makkah to Allah for a long time, They did not respond, although his leniency and speech were evident. When the Prophet called them with the swords were in his hands, They found the truth, entered the religion, and held up their hands.
This was the state in Makkah where only a few people responded to the Prophet's call to Allah, while the majority refused to accept the new message, because of their desire for leadership, boons, arrogance, envy and tyranny, not because of their ignorance or inclination to falsehood. They were certain that the Prophet (peace be upon him) was the most honest and truthful person among them;
however, they refused to accept the truth out of envy, tyranny, and desire for leadership. Likewise, leaders and masters of the Romans and Persians knew the truth and its evidence very well but leadership, supremacy,
and dominating the people prevented them from following the truth. Once, Heraclius asked Abu Sufyan about the qualities of the Prophet (peace be upon him), so Abu Sufyan told him. Heraclius then became sure that Muhammad was a true Messenger and called his people to believe in him. However, when he saw their unwillingness and refusal, he immediately went back on his word and said, "I told you so as to test you and make sure of the firmness of your belief!" After that, he adhered to the religion of his people, continued his tyranny and oppression, and preferred the worldly life to the Hereafter. We supplicate to Allah to keep us safe and firm on His Path. Thus, oppression, envy, and the wish for leadership urged him and his like to deny and refuse the truth and its people.
We know indeed the grief which their words cause you (O Muhammad ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ): it is not you that they deny, but it is the Verses (the Qur'ân) of Allâh that the Zâlimûn (polytheists and wrongdoers) deny.
And they belied them (those Ayât) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. those (Ayât ) are from Allâh, and Mûsâ (Moses) is the Messenger of Allâh in truth, but they disliked to obey Mûsâ (Moses), and hated to believe in his Message of Monotheism]. So see what was the end of the Mufsidûn (disbelievers, disobedient to Allâh, evildoers and liars.).
"Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth (as clear evidence i.e. proofs of Allâh's Oneness and His Omnipotence.).
Such lords and notable persons among the disbelievers actually know the truth and know that the Divine messages brought to messengers are true. However, their prominence, authoritarianism, tyranny, and endeavors to monopolize boons prevent them from accepting the truth. They are aware of the fact that if they accept it, they will be followers; a status undesirable in their eyes. They seek, instead, to assume leadership, dominance, and superiority over others. Islam, therefore, wages war on such people
to put an end to their existence and establish a righteous state under the leadership of righteous persons who give priority to the Right of Allah, do justice to the people, and satisfy the wants of their fellow brothers. They will not be arrogant or proud; rather, they will be fairminded leaders and just rulers who seek good and prosperity for their people and share with them boons and resources instead of seizing them. Such is the system, which Prophet Muhammad (peace be upon him) came with; it is a comprehensive and just system of legislation that is apt to wipe out all corrupt regimes, ruling tyrants, means of corruption and bad manners.
It commands Muslims to abide by the Divine Law revealed in Allah's Book [the EverGlorious Qur'an] and illustrated in the Sunnah of Prophet Muhammad (peace be upon him). It also asks them to be committed to justice, fairmindedness, keeping to the rules ordained by Allah, supporting each other, returning deposits and trusts to their owners, activating Allah's Law in their judicial and ruling systems, and fighting against corruption and all misleading ways of life.
When Prophet Muhammad (peace be upon him) migrated to Madinah and settled there, Allah commanded him to spread piety, get it [i.e. AlMadinah] rid of corrupt people and populate it with the good. Having settled in this sacred land, with AlAnsar and AlMuhajirun (the Migrants) around him, he (peace be upon him) continued to call others [to Allah], disseminating the guidance he had been sent with. Afterwards, Allah permitted him and his Companions to undertake Jihad.
Permission to fight (against disbelievers) is given to those (believers) who are fought against, because they have been wronged; and surely, Allâh is Able to give them (believers) victory
In this honorable verse, Allah permits the believers to fight their enemies, because they have been wronged. Allah (Exalted be He) gave permission to the believers to fight, and then He made it obligatory upon them; as He (Exalted be He) says,
Jihâd (holy fighting in Allâh's cause) is ordained for you (Muslims) though you dislike it
Thus, Allah (Exalted be He) made Jihad obligatory, revealed many verses that urge Muslims to adhere to it, and ordered His Last Prophet (peace be upon him) to exhort his followers to fight their enemies.
According to Muslim scholars, Jihad was first permissible, and then it was made a collective duty (Fard Kifayah i.e. a duty which if done by some, others are not obliged to perform it; but if none does it, all will be sinful).
In some cases, Jihad may be obligatory on a person e.g. when one is already engaged in fighting or ranged in the army, when a Muslim land undergoes a siege, or when one is ordered by the Imam (i.e. the Muslim ruler) to undertake an act of Jihad. Fighting is obligatory in these three cases. When a Muslim is already engaged in fighting, he has no choice to leave. If a Muslim land is faced with aggression, the leader and all Muslim inhabitants have to defend it by all possible means. Also, if the Imam asks a Muslim to fight, he has to respond.
Allah made Jihad obligatory for Muslims. It is a collective duty; if a sufficient number of people do it, it becomes only a confirmed Sunnah (Sunnah Mu'akkadah i.e. highly recommended, as the Prophet kept on performing it) and not obligatory for others to do. It may be obligatory on specific people depending on certain circumstances, as has just been mentioned above.
At first, Prophet Muhammad (peace be upon him) fought only when necessary and stopped fighting when it was profitable to stop. Later on, Allah (Exalted be He) commanded him to fight those who fought him and to be in a state of peace with those who were peaceful with him.
And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihâd, but it was supplemented by another (9:36)].
Some of our righteous predecessors said, "The Prophet (peace be upon him) was asked in this verse to fight those who fought him and to keep aloof from those who did not fight him." Others said, "This verse includes nothing of this meaning. Instead, it asks the Prophet (peace be upon him) to fight those who had the ability to fight and strive against the Way of Allah. This includes able men charged with responsibilities, and does not include those who are not able to fight such as women, children, monks, the blind, the disabled, and the like who lack the ability to engage in war. This latter interpretation of the verse, as we shall show later, is clearer and more convincing than the first.