fth verse of the ninth Sura, nor the thirty-sixth of the
same, allowed war of aggression. Both of them were published on the
occasions of defensive wars, and the party against whom they were
directed were the aggressors. All the verses quoted by Halabi, bearing
on the subject, have been discussed and explained in the foregoing
pages, from 92 to 106.

[Sidenote: 108. Ainee again quoted and refuted.]

Ainee, the author of the commentary on the Hedaya, called _Binayah_, in
justifying the war of aggression against the unbelievers, quotes two
verses from the Koran,[301] and two traditions from the Prophet,[302]
and says,--"If it be objected that these absolute injunctions are
restricted by the word of God, 'if they attack you, then kill them' (II,
187), which shows that the fighting is only incumbent when the
unbelievers are the aggressors in fighting, as it was held by Souri, the
reply is that the verse was abrogated by another, 'So fight against them
until there be no more persecution' (II, 189), and 'fight against those
who do not believe in God.' (IX, 29)."[303] But he is wrong in asserting
that the verse II, 187 was abrogated by II, 189, and IX, 29. There is no
authority for such a gratuitous assumption. And besides, both these
verses (II, 189, and IX, 29) relate to defensive wars as it has been
already explained in paras. 96-99.

[Sidenote: 109. Continuation of the above.]

The verse 189 shows by its very wording the existence of _fitnah_ or
persecution, torture, and fighting on the part of the aggressors. By
suppressing the Meccans' persecution, the Moslems had to regain their
civil and religious liberty, from which they were so unjustly deprived.
And this war of the Moslems to repel the force of their aggressors was
the war of defence and protection enjoined in the verse. The 29th verse
of the ninth Sura appertains to the expedition of Tabuk if not to that
of Khyber. These expeditions were of a defensive character. _Vide_ pages
37 and 41.

[Sidenote: 110. Traditions quoted and refuted.]

The jurists further quote a tradition from the compilation of Abu Daood
that the Prophet had said, "The Jihad will last up to the day of the
Resurrection:" But in the first place, Jihad does not literally and
classically mean warfare or fighting in a war. It means, as used by the
classical poets as well as by the Koran, to do one's utmost; to labour;
to toil; to exert one's-self or his power, efforts, endeavours, or
ability; t