Ata said: Jihad is voluntary, and the verse refers specifically to the Companions of the Messenger of Allah, peace and blessings be upon him, and not to others. This was also the view of al-Thawri. Those who held this view cited the words of Allah Most High: “Allah has favored those who strive with their wealth and their lives over those who remain behind by a degree; yet Allah has promised each the best.” (al-Nisa, 95) Had the one who remained behind been neglecting an obligation, Allah would not have promised him the best.
Some, however, followed the apparent meaning of the verse and said: Jihad is an obligation upon all Muslims until the Hour is established.
Abu Sa'id Ahmad ibn Ibrahim al-Shurayhi al-Khwarizmi informed us; Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim al-Tha'labi informed us; Abu Amr Ahmad ibn Ubayy al-Furati informed us; Abu al-Haytham ibn Kulayb informed us; Ahmad ibn Hazim ibn Abi Gharazah informed us; Sa'id ibn Uthman al-Sa'idi informed us, from Umar ibn Muhammad ibn al-Munkadir, from Sumayy, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: “Whoever dies without having fought, or without having resolved within himself to fight, dies upon a branch of hypocrisy.” (1)
Others said—and this is the view of the majority—that jihad was made a collective obligation: if some undertake it, the obligation is lifted from the rest, just as with the funeral prayer and returning a greeting of peace. Al-Zuhri and al-Awza'i said: Allah has prescribed jihad for the people, whether by going forth to fight or by remaining behind. Whoever goes forth has done well; and whoever remains behind is a reserve: if his assistance is sought, he assists; if he is summoned to mobilize, he goes forth; and if he is not needed, he remains behind.
Regarding His saying, “Though it is hateful to you”: that is, it is burdensome to you. Some scholars of meaning said: This dislike arises from the natural aversion to it because of the financial expense, the hardship it causes the person, and the risk to one’s life; it does not mean that they disliked Allah Most High’s command. Ikrimah said: It was abrogated by His saying, “We hear and obey”—meaning that they initially disliked it, but then came to love it and said, “We hear and obey.”
Allah Most High said: “Yet it may be that you dislike something while it is good for you,” because going forth to fight brings one of two excellent outcomes: either victory and spoils, or martyrdom and Paradise. “And it may be that you love something”—that is, remaining behind rather than going forth to fight—“while it is evil for you,” because it entails missing out on spoils and reward. “Allah knows, while you do not know.”
“They ask you about fighting in the sacred month. Say, ‘Fighting in it is grave; but turning people away from the way of Allah, disbelief in Him, barring access to the Sacred Mosque, and expelling its people from it are graver in the sight of Allah. Persecution is graver than killing.’ They will not cease fighting you until they turn you back from your religion, if they are able. Whoever among you renounces his religion and dies in a state of disbelief—their deeds will come to nothing in this world and the Hereafter. They are the people of the Fire, and they will abide therein forever.” (217)
Regarding His saying, “They ask you about fighting in the sacred month”: the reason this verse was revealed was that the Messenger of Allah, peace and blessings be upon him,