SURAH AN-NISA (AYAH 81 to 90)

وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا {4:81}

[Q4:81] Wa yaqooloona taa'antun fa izaa barazoo min 'indika baiyata taaa'ifatum minhum ghairal lazee taqoolu wallaahu yaktubu maa yubaiyitoona faa'rid 'anhum wa tawakkal 'alal laah; wa kafaa billaahi Wakeelaa.
[Q4:81] And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and ALLAH (SWT) writes down what they decide by night, therefore turn aside from them and trust in ALLAH (SWT), and ALLAH (SWT) is sufficient as a protector.

[Q4:81] Dan mereka (golongan munafik) berkata: (Kami) taat, kemudian apabila mereka keluar dari majlismu, segolongan dari mereka memutuskan pada malam hari satu rancangan yang lain daripada (pengakuan taat) yang mereka katakan (kepadamu). Sedang ALLAH (SwT) (perintahkan malaikat) menulis apa yang mereka rancangkan itu; maka berpalinglah (wahai Muhammad) daripada mereka, (janganlah dihiraukan apa yang mereka rancangkan), serta berserahlah kepada ALLAH (SwT); kerana cukuplah ALLAH (SwT) menjadi Pembela (yang memeliharamu dari angkara mereka). 

This refers to the hypocrites who professed obedience to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in front of him, but when alone, conspired against him.

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(4:81) They say (in your presence): 'We obey', but when they leave your presence a party of them meets by night to plan against what you have said. Allah takes note of all their plots. So, let them alone, and put your trust in Allah. Allah is sufficient as a guardian.

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا {4:82}

[Q4:82] Afalaa yatadabbaroonal Qur'aan; wa law kaana min 'indi ghairil laahi la wajadoo fee hikh tilaafan kaseeraa.
[Q4:82] Do they not then meditate on the Qur’an? And if it were from any other than ALLAH (SWT), they would have found in it many a discrepancy.

[Q4:82] Patutkah mereka (bersikap demikian), tidak mahu memikirkan isi Al-Quran? Kalaulah Al-Quran itu (datangnya) bukan dari sisi ALLAH (SwT), nescaya mereka akan dapati perselisihan yang banyak di dalamnya.

By using [1] REASON, [2] OBJECTIVE OBSERVATION and [3] INDEPENDENT CONTEMPLATION every intelligent person comes to the conclusion that the Qur’an is a book from ALLAH (SWT), free from all human conjectures and discrepancies.

µ  THERE IS NO UNREASONABLE ASSERTION DEMANDING ANY BLIND FOLLOWING.

ISLAM ATTACHES THE GREATEST IMPOTANCE [1] TO THE USE OF CONSCIENCE [2] AND COMMON SENSE, [3] AND WANTS THE BELIEF IN ALLAH (SWT) TO BE OF INDEPENDENT DECISION FOLLOWED BY CONVICTION.

¥  At every step the Holy Qur’an invites man and woman, to use the intellect and the native endowments in finding out right way for one’s own self.

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(4:82) Do they not ponder about the Qur'an? Had it been from any other than Allah, they would surely have found in it much inconsistency. *111

*111. The main reason for the attitude of the hypocrites and lukewarm believers was their lack of conviction that the Qur'an came from God. They did not believe that the Prophet (peace be on him) had received the messages and directives that he preached from God Himself. Hence, when they are censured for their hypocritical conduct, they are told that they do not reflect upon the Qur'an. For the Qur'an itself is a strong, persuasive testimony to its divine origin. It is inconceivable that any human being should compose discourses on different subjects under different circumstances and on different occasions, and that the collection of those discourses should then grow into a coherent, homogeneous and integrated work, no component of which is discordant with the others. It is also inconceivable that such a work would be permeated through and through with a uniform outlook and attitude, a work reflecting a remarkable consistency in the mood and spirit of its Author, and a work too mature ever to need revision. 

وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا {4:83}

[Q4:83] Wa izaa jaaa'ahum amrum minal amni awil khawfi azaa'oo bihee wa law raddoohu ilar Rasooli wa ilaaa ulil amri minhum la'alimahul lazeena yastambitoonahoo minhum; wa law laa fadlul laahi 'alaikum wa rahmatuhoo lattaba'tumush Shaitaana illaa qaleelaa.
[Q4:83] And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of ALLAH (SWT) upon you and His mercy, you would have certainly followed the Shaitan save a few.

[Q4:83] Dan apabila datang kepada mereka sesuatu berita mengenai keamanan atau kecemasan, mereka terus menghebahkannya; padahal kalau mereka kembalikan sahaja hal itu kepada Rasulullah dan kepada "Ulil-Amri" (orang-orang yang berkuasa) di antara mereka, tentulah hal itu dapat diketahui oleh orang-orang yang layak mengambil keputusan mengenainya di antara mereka dan jika tidaklah kerana limpah kurnia ALLAH (SwT) dan belas kasihanNya kepada kamu, tentulah kamu (terbabas) menurut Syaitan kecuali sedikit sahaja (iaitu orang-orang yang teguh imannya dan luas ilmunya di antara kamu).

IN THIS VERSE ALLAH (SWT) again invites people to refer to [1] the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND [2] his Ahlul Bayt (ulil azm-see the commentary of verse 59 of this surah) all their affairs and problems BECAUSE THEY ALONE KNOW THE TRUTH AND ARE AUTHORISED TO GUIDE; AND IF THEY DO NOT, SURELY THEY WILL GO ASTRAY IN THE DIRECTION OF SHAYTAN.

AND HAD THERE NOT BEEN ALLAH (SWT)'S GRACE (FADL) AND MERCY (RAHMAT) PRESENT AMONG THE MUSLIMS, THEY WOULD ALSO HAVE LIVED IN TOTAL DARKNESS OF INFIDELITY. FADL AND RAHMAT STAND FOR THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ALI IBNE ABI TALIB.

Ø  In the "feast of the near relatives" when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had said that he had been commanded by ALLAH (SWT) to call them to His worship, THEREFORE, WHO WOULD, AMONG THEM, testify to his prophethood and join him to support his mission and be his brother, lieutenant, and successor, it was Ali who stood up and offered his services unconditionally. Then the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said, "Verily Ali is my brother and my successor. From this day it has been made obligatory upon everyone to obey the authority of Ali." (Ibn Jarir Tabari, Ahmed ibn Hanbal in his Musnad, Hakim in Mustadrak). SO, from the "feast of the near relatives" to 11 Hijra Ali stood by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and supported him in his divine mission. In 11 Hijra the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) declared at Ghadir Khum that of whomsoever he was the lord-master Ali was his lord-master (see commentary of al-Maidah 5:67).

Ibn Hajar Makki writes in Sawa-iq Muhiraqa that Fadl in verse 54 of al-Nisa refers to the Ahlul Bayt, and Tabari in Majma ul Bayan confirms it.

Ø  Please refer to the commentary of al-Hud 11:17 to know the authentic references which say that shahidun and imaman wa rahmatan (witness, guide and mercy) was Imam Ali ibne Abi Talib. Also refer to the well-known books of history which clearly mention the decisive role Ali played in the battles of Badr, Uhad, Khandaq, Khaybar and many other wars, to confirm that it was Ali who had saved the Muslim ummah from total destruction.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SHOWED THE RIGHT PATH AND ALI GUARDED IT.

Ø  Ali has been described as the "total faith" by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the battle of Khandaq; and after his decisive victory over Amr bin Abduwad which created terror in the hearts of a very large army of 12,000 soldiers (refer to the commentary of al-Baqarah 2:214 and 251) who en masse took to flight, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) declared that "one strike of Ali, on the day of Khandaq, is superior to all worship of both the worlds," BECAUSE if this one strike were not dealt there would have been no Muslims on the face of the earth.

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(4:83) Whenever they come upon any news bearing upon either security or causing consternation they go about spreading it, whereas if they were to convey it to either the Messenger or to those from among them who are entrusted with authority, it would come to the knowledge of those who are competent to investigate it. *112 But for Allah's bounty and mercy upon you, (weak as you were) all but a few of you would surely have followed Satan.

*112. This was a period of turbulence and upheaval and rumour was rife. Occasionally, baseless and exaggerated reports circulated and seized the whole of Madina and its outlying areas with alarm and consternation. At other times some cunning enemy tried to conceal the dangers threatening the Muslims by spreading soothing reports. A specially keen interest in rumours was taken by those who simply relished anything out of the ordinary, and who did not consider this life-and-death struggle between Islam and Ignorance to be a matter of crucial importance, and who were not aware of the far-reaching consequences of rumour-mongering. As soon as they heard something, they ran about spreading it everywhere. This rebuke is addressed to such people. They are warned against spreading rumours and are directed to convey every report they receive to responsible quarters. 

فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنْكِيلًا {4:84}

[Q4:84] Faqaatil fee sabeelil laahi laa tukallafu illa nafsaka wa harridil mu'mineena 'asallaahu ai yakuffa baasallazeena kafaroo; wallaahu ashaddu baasanw wa ashaaddu tanakeelaa.

[Q4:84] Fight then in ALLAH (SWT)'s way; this is not imposed on you except in relation to yourself, and rouse the believers to ardor maybe ALLAH (SWT) will restrain the fighting of those who disbelieve and ALLAH (SWT) is strongest in prowess and strongest to give an exemplary punishment.

[Q4:84] Oleh itu, berperanglah (wahai Muhammad) pada jalan ALLAH (SwT) (untuk membela Islam dari pencerobohan musuh); engkau tidak diberati selain daripada kewajipanmu sendiri dan berilah perangsang kepada orang-orang yang beriman (supaya turut berjuang dengan gagah berani). Mudah-mudahan ALLAH (SwT) menahan bahaya serangan orang-orang yang kafir itu dan (ingatlah) ALLAH (SwT) Amatlah besar kekuatanNya dan Amatlah berat azab seksaNya.

"So fight in the way of ALLAH (SWT)" was revealed when the heathens of Makka attacked the Muslims in Madina for no reason at all. So powerful and invincible the anti-Islamic forces seemed to be that the Muslims refused to fight.

µ  Only seventy persons alongwith the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) marched to THE SCENE OF BATTLE, KNOWN AS BADR AL-SUGHRA, but a sudden fright terrified Abu Sufyan and his men, and they went back to Makka.

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(4:84) (So, O Messenger!) Fight in the way of Allah -since you are responsible for none except yourself - and rouse the believers to fight, for Allah may well curb the might of the unbelievers. Indeed Allah is strongest in power and most terrible in chastisement.

مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا ۖ وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقِيتًا {4:85}

[Q4:85] Mai yashfa' shafaa'atan hasanatay yakul lahoo naseebum minhaa wa mai yashfa' shafaa'tan saiyi'atanny-yakul lahoo kiflum minhaa; wa kaanal laahu 'alaa kulli shai'im Muqeetaa.

[Q4:85] Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and ALLAH (SWT) controls all things.
[Q4:85] Sesiapa yang memberikan syafaat yang baik nescaya dia akan memperoleh bahagian (pahala) daripadanya dan sesiapa yang memberikan syafaat yang buruk, nescaya dia akan mendapat bahagian (dosa) daripadanya dan (ingatlah) ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.

HE WHO TAKES PART IN A GOOD CAUSE (by deed, by prayer, or by encouragement) will surely have a share in the recompense; and SIMILARLY HE WHO ACTIVELY PARTICIPATES OR ABETS AN EVIL ACT WILL SHARE THE BURDEN THEREOF.

©  This verse also implies TAWALLA (doing good, associating with the doers of good and remaining attached with them) and TABARRA (avoiding evil and evildoers and expressing dislike for them).

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(4:85) He who intercedes in a good cause shall share in its good result, and he who intercedes in an evil cause shall share in its burden. *113 Allah watches over everything.

*113. It is all a matter of choice and luck. One has the opportunity to struggle for the cause of God, and to urge others to strive for it in order to raise the banner of the Truth and be rewarded by God for so doing. Likewise, one also has the opportunity to expend one's energy trying to create misunderstanding among God's creatures and to demoralize people in their struggle for His cause thus incurring His chastisement. 

وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا {4:86}

[Q4:86] Wa izaa huyyeetum bitahiy yatin fahaiyoo bi ahsana minhaaa aw ruddoohaa; innal laaha kaana 'alaa kulli shai'in Haseeba.
[Q4:86] And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely ALLAH (SWT) takes account of all things.

[Q4:86] Dan apabila kamu diberikan penghormatan dengan sesuatu ucapan hormat (seperti memberi salam), maka balaslah penghormatan itu dengan yang lebih baik daripadanya, atau balaslah dia (dengan cara yang sama). Sesungguhnya ALLAH (SwT) sentiasa menghitung tiap-tiap sesuatu. 

The customary greeting in Islam is: "Assalamu alaykum - peace be on you"; while "wassalamu alaykam wa rahmatullahi wa barakatuhu - and on you be peace and blessings of ALLAH (SWT)"; replies another.

THESE GENTLE AND CORDIAL WORDS OF GREETING EACH OTHER HAVE CREATED A UNIQUE SENSE OF BROTHERHOOD AMONG THE MUSLIMS-**master and servant, **the rich and the poor, **the learned and the unlettered, greet each other with the same dignity on both sides, leading to no loss of self-respect to either.

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(4:86) When you are greeted with a salutation then return it with a better one, or at least the same. *114 Surely Allah takes good count of everything.

*114. At that time the relations between the Muslims and non-Muslims were strained to the limit. It was feared, therefore, that the Muslims might feel inclined to treat the latter discourteously. They are accordingly asked to pay at least as much respect and consideration to others as is paid to them - and preferably more. Good manners and courtesy are to be matched by the Muslims. In fact, the mission entrusted to the Muslims requires them to excel others in this respect. Harshness, irritability and bitterness are not becoming in a people whose main function is to preach a message and invite people to it; a people committed to guiding mankind towards righteousness. While harshness and bitterness may at best satisfy one's injured vanity, they are positively harmful to the cause that one seeks to promote.'

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا {4:87}

[Q4:87] Allaahu laaa ilaaha illaa huwa la yajma'annakum ilaa Yawmil Qiyaamati laa raiba feeh; wa man asdaqu mminallaahi hadeesaa.

[Q4:87] ALLAH (SWT), there is no ALLAH (SWT) but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than ALLAH (SWT).

[Q4:87] ALLAH (SwT), tiada Tuhan (yang berhak disembah) melainkan Dia. Sesungguhnya Dia akan menghimpunkan kamu pada hari kiamat, (hari) yang tidak ada syak padanya dan siapakah pula yang lebih benar perkataannya daripada ALLAH (SwT)?

See the commentary of al-Baqarah 2:255 for "ALLAH (SWT), there is no ALLAH (SWT) but He".

Certain Makkaans, professing Islam, obtained leave from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to go back to Makka to fetch their merchandise, BUT they never returned; *some joined the pagans and *some went to Yemen.

µ  These verses refer to this brand of hypocrites.

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(4:87) There is no god but Allah. He will certainly gather you all together on the Day of Resurrection - the Day regarding which there can be no doubt. Whose word can be truer than Allah's? *115

*115. Whatever the unbelievers, polytheists and atheists may do does not impair God's godhead. That God is the One and Absolute Lord of all is a fact which none can alter. And a Day will come when He will gather together all human beings and will make them see the consequences of their deeds, and no one will be in a position to escape His retribution. God therefore does not require His good creatures to maltreat, on His behalf, those who are lost in error. This is the link between the present verse and the one preceding it. The same verse also concludes the theme running through the last twenty verses or so (see verses 71 ff). The present verse outlines that a man can follow whichever course he deems fit, and expend his energy in any direction he likes, but ultimately all men will have to stand before the One True God for His judgement and will see the consequences of their deeds. 

SECTION 12

Dealing with Hypocrites

To deal with Hypocrites as enemies unless they amend their conduct.

فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا ۚ أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ ۖ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا {4:88}

[Q4:88] Famaa lakum filmuna afiqeena fi'ataini wallaahu arkasahum bimaa kasaboo; atureedoona an tahdoo man adallal laahu wa mmai yudlilil laahu falan tajida lahoo sabeelaa.

[Q4:88] What is the matter with you, then, that you have become two parties about the hypocrites, while ALLAH (SWT) has made them return (to unbelief) for what they have earned? Do you wish to guide him whom ALLAH (SWT) has caused to err? And whomsoever ALLAH (SWT) causes to err, you shall by no means find a way for him.
[Q4:88] Maka apakah yang menyebabkan kamu (berpecah) menjadi dua golongan terhadap kaum munafik itu, padahal ALLAH (SwT) telah menjerumuskan mereka (ke dalam kekufuran) disebabkan apa yang telah mereka usahakan? Adakah kamu pula hendak memberi petunjuk kepada orang-orang yang telah disesatkan oleh ALLAH (SwT)? Padahal sesiapa yang telah disesatkan oleh ALLAH (SwT), maka engkau tidak sekali-kali akan mendapat jalan untuk menyelamatkannya. 

DO NOT MAKE THE DISBELIEVERS AND HYPOCRITES YOUR FRIENDS OR ALLIES.

µ  This verse also justifies the article of tabarra (avoiding evil and evildoers and expressing dislike for them)

There is a clear warning for the believers against having any friendly connections with the disbelievers and hypocrites or taking them as guardians or seeking their protection. 

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(4:88) What has happened to you that you have two minds about the hypocrites *116 even though Allah has reverted them, owing to the sins that they earned? *117 Do you want to lead those to the right way whom Allah let go astray? And he whom Allah lets go astray, for him you can never find a way.

*116.The problem of the hypocrites is discussed here. They had outwardly embraced Islam in Makka and in other parts of Arabia, but instead of migrating to the Domain of Islam they continued co live among their own people who were unbelievers, taking part in all their hostile machinations against Islam and the Muslims. It was not easy for the Muslims to decide how to deal with such people. Some were of the opinion that since they professed Islam, performed Prayers, fasted and recited the Qur'an they could not be treated as unbelievers. Here God pronounces His judgement on this issue.
Unless the following is made clear at this point, the reader is likely to miss the real object of not only this verse but of all those verses in which believers who have failed to migrate are characterized as hypocrites. The fact is that after the Prophet (peace be on him) migrated to Madina the Muslims came to possess a piece of territory where they could fulfil the dictates of their faith. At that time all Muslims who suffered from the pressures and constraints imposed on them by the unbelievers, and who did not enjoy the freedom to practise their religion, were directed to migrate to Madina, the Domain of Islam. It was in these circumstances that all those believers who were in a position to migrate to Madina, but who failed to do so because their hearth and home, kith and kin, and their material interests were dearer to them than Islam, were declared hypocrites. Those who were not really in a position to migrate were reckoned as 'feeble' (see verse 98 below).
It is obvious that Muslims living in non-Islamic territories can be called hypocrites only when the Domain of Islam either extends a general invitation to all of them or at least leaves its doors open to them. In such circumstances, all Muslims who are neither engaged in trying to transform the non-Islamic territory into a Domain of Islam nor inclined to migrate to the latter despite their ability to do so, will be deemed hypocrites. But if the Domain of Islam neither invites them nor even keeps its doors open for them, then they obviously cannot be declared hypocrites merely because of their failure to migrate. Such persons would be considered hypocrites only if they did something too outrageous to be consistent with true faith. 
*117. God has returned them whence they came because of their duplicity, their excessive hankering after their material interests, and their preference for the good of this world over that of the Next. Those people had indeed tried to extricate themselves from the grip of unbelief and to advance towards Islam. To be a true Muslim calls for single-mindedness. It requires a willingness to sacrifice all interests and advantages that are in conflict with the interests of Islam. It requires a faith in the Hereafter strong enough to enable a man to cheerfully sacrifice all worldly advantages for the sake of his eternal happiness. Since those people lacked these qualities they retraced their steps. Could there be any doubt about the stuff they were made of? 

وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً ۖ فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ ۖ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا {4:89}

[Q4:89] Wadoo law takfuroona kamaa kafaroo fatakoonoona sawaaa'an falaa tattakhizoo minhum awliyaaa'a hattaa yuhaajiroo fee sabeelil laah; fa in tawallaw fa khuzoohum waqtuloohum haisu wajat tumoohum wa laa tattakhizoo minhum waliyyanw wa laa naseeraa. 

[Q4:89] They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in ALLAH (SWT)'s way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.
[Q4:89] Mereka suka kalau kamu pula menjadi kafir sebagaimana mereka telah menjadi kafir, maka (dengan yang demikian) menjadilah kamu sama seperti mereka. Oleh itu janganlah kamu mengambil (seorang pun) di antara mereka menjadi teman rapat kamu, sehingga mereka berhijrah pada jalan ALLAH (SwT) (untuk menegakkan Islam). Kemudian kalau mereka sengaja berpaling ingkar, maka tawanlah mereka dan bunuhlah mereka di mana sahaja kamu menemuinya dan jangan sekali-kali kamu mengambil (seorang pun) di antara mereka menjadi teman rapat atau penolong; 

DO NOT MAKE THE DISBELIEVERS AND HYPOCRITES YOUR FRIENDS OR ALLIES. This verse also justifies the article of tabarra (avoiding evil and evildoers and expressing dislike for them).

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(4:89) They wish that you should disbelieve just as they disbelieved so that you may all be alike. Do not, therefore, take from them allies until they emigrate in the way of Allah, but if they turn their backs (on emigration), seize them and slay them *118wherever you come upon them. Take none of them for your ally or helper, 

*118. This is the verdict on those hypocritical confessors of faith who belong to a belligerent, non-Muslim nation and actually participate in acts of hostility against the Islamic state. 

إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ۚ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ ۚ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا{4:90}

[Q4:90] Illal lazeena yasiloona ilaa qawmim binakum wa bainahum meesaaqun aw jaaa'ookum hasirat sudooruhum ai yuqaatilookum aw yuqaatiloo qawmahum, wa law shaaa'al laahu lasallatahum 'alaikum falaqaatalookum; fa ini' tazalookum falam yuqaatilookum wa alqaw ilaikumus salama famaa ja'alal laahu lakum 'alaihim sabeelaaa.

[Q4:90] Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if ALLAH (SWT) had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then ALLAH (SWT) has not given you a way against them.
[Q4:90] Kecuali orang-orang yang pergi (meminta perlindungan) kepada suatu kaum yang ada ikatan perjanjian setia antara kamu dengan mereka atau orang-orang yang datang kepada kamu sedang hati mereka merasa berat hendak memerangi kamu atau memerangi kaumnya dan jika ALLAH (SwT) menghendaki, nescaya Dia menjadikan mereka berkuasa melawan kamu, kemudian tentulah mereka memerangi kamu. Dalam pada itu, jika mereka membiarkan kamu (dengan tidak mengancam atau mengganggu), serta mereka tidak memerangi kamu dan mereka menawarkan perdamaian kepada kamu, maka ALLAH (SwT) tidak menjadikan bagi kamu sesuatu jalan (yang membolehkan kamu memerangi atau menawan) mereka.

Please refer to the commentary of al-Baqarah 2:190 to 194 to know the Islamic injunctions regarding fighting in the way of ALLAH (SWT) - when to fight defensive wars AND when to desist from confrontation.

©  TO DESTROY THE AGGRESSORS, IN ORDER TO DISLODGE THE POWER BASE OF INFIDELITY, FIGHTING HAS BEEN ORDAINED, BUT those [1] who take refuge with a people allied to you, or [2] those who, weary of fighting you or [3] their people, come over to you and offer peace, there is no reason to fight them.

IT IS ALSO TRUE THAT out of their cunning and design some people wage war upon the Muslims with the help of the open and avowed enemies of Islam. IF THEY DO NOT KEEP AWAY FROM YOU, NOR OFFER PEACE, NOR RESTRAIN THEIR HANDS, SEIZE THEM AND DESTROY THEM WHEREVER THEY ARE.

»    The tribes of Ghaftan and Asad were at peace with the Muslims, BUT when they returned to their people, they joined them to fight against the Muslims.

Fitna, in this verse, means war.

Ya-manukum, in my opinion, means giving assurance of security (not desiring it), as was the policy of the hypocrites.

Ì  THE PARADOX IS THAT ISLAM WAS BORN UNDER THE SWORDS OF THE ENEMY AND SPREAD FACING THE MIGHTIEST OPPRESSION OF THE HEARTLESS ENEMIES, THE HEATHENS OF THE TIMES. Sword was taken up only in defense to save the faith from getting extinct and rescuing the faithful from being wiped out of existence.

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(4:90) unless it be such of them who seek refuge with a people who are joined with you by a covenant, *119 or those who come to you because their hearts shrink from fighting either against you or against their own people. Had Allah so willed, He would certainly have given them power over you and they would have fought against you. If they leave you alone and do not fight against you and offer you peace,, then Allah does not permit you to harm them.

*119. The exception here does not relate to the injunction that they should not be taken as friends and supporters, but to the injunction that the believers should seize and slay them. What is meant is that if a hypocrite takes shelter among an unbelieving people with whom the Muslims have an agreement he should not be pursued into that territory. It is not permissible for Muslims of the Islamic state to kill a hypocrite in some neutral territory even if he merits execution. This is because of the sanctity of the agreement concluded by the Muslims rather than the sanctity of the hypocrite's blood.