Allah says: “So if they dispute with you, say ‘I have submitted my whole self to Allah, and so have those who follow me.’ And say to the People of the Scripture and to the unlearned: ‘Do you also submit yourselves?’ If they do, then they are on right guidance. But if they turn away, your duty is only to convey the Message. And in Allah’s sight are all of His servants.” [Sûrah Âl `Imrân: 20]
Allah says: “The Messenger’s duty is but to proclaim the Message.” [Sûrah al-Mâ’idah: 99]
It is important to note that these last two verses were revealed in Madinah. This is significant, since it shows that the ruling they gave was not just contingent on the Muslims being in Mecca in a state of weakness, but is valid for all time.
Some people might be wondering that if Islam indeed advocates such an approach, then what is all this we hear about jihad? How can we explain the warfare that the Prophet (peace be upon him) and his Companions waged against the pagans?
The answer to this is that jihad in Islamic Law can be waged for a number of reasons, but compelling people to accept Islam is simply not one of them.
The reason why jihad was first permitted in Islam was so the Muslims could defend themselves against persecution and expulsion from their homes.
Allah says: “To those against whom war is made, permission is given (to fight), because they are wronged – and verily Allah is Most Powerful for their aid – (They are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’. Did Allah not check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his cause, for truly Allah is full of strength and might.” [Sûrah al-Hajj: 39-40]
Many of the earliest scholars mention that these were the first verses of the Qur’ân that was revealed regarding jihad. Thereafter the following verses were revealed:
“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors. And slay them wherever you catch them and drive them out from whence they drove you out, for oppression is worse than killing. But fight them not at the sacred mosque unless they fight you there. But if they fight you, slay them. Such is the reward of those who suppress faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.” [Sûrah al-Baqarah: 190-193]
From this point on, the scope of jihad was broadened from being purely for defense against direct attack to being inclusive of resistance against the persecution meted out by those who suppress the faith and deny people the freedom to choose their religion for themselves. This came later, because it is legislated for the Muslims only when they are capable of doing so. In times of weakness, Muslims may only fight against direct attack.
As for the spread of Islam, this is supposed to take place peacefully by disseminating the Message with the written and spoken word. There is no place for the use of weapons to compel people to accept Islam. Weapons can only be drawn against those who persecute and oppress others and prevent them from following their own consciences in matters of belief. The Muslims cannot just stand by while people are being denied the right to believe in Islam and their voices are being crushed. This is the meaning of Allah’s words: “And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah.” [Sûrah al-Baqarah: 193]
The Prophet (peace be upon him) said in his letter to the Roman governor Heracles: “I invite you to accept Islam. If you accept Islam, you will find safety. If you accept Islam, Allah will give you a double reward. However, if you turn away, upon you will be the sin of your subjects.” [Sahîh al-Bukhârî and Sahîh Muslim]
Once people have heard the Message without obstruction or hindrance and the proof has been established upon them, then the duty of the Muslims is done. Those who wish to believe are free to do so and those who prefer to disbelieve are likewise free to do so.
Even when the Muslims are compelled to fight and then, as a consequence, subdue the land, their duty thereafter is only to establish Allah’s law in the land and uphold justice for all people, Muslim and non-Muslim. It is not their right to coerce their subjects to accept Islam against their will. Non-Muslims under Muslim rule must be allowed to remain on their own faith and must be allowed to practice the rights of their faith, though they will be expected to respect the laws of the land.
Had the purpose of jihad been to force the unbelievers to accept Islam, the Prophet (peace be upon him) would never have commanded the Muslims to refrain from hostilities if the enemy relented. He would not have prohibited the killing of women and children. However, this is exactly what he did.
During a battle, the Prophet (peace be upon him) saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: “They are gathered around a slain woman.” So Allah’s Messenger (peace be upon him) said: “She should not have been attacked!” Khâlid b. al-Walîd was leading the forces, so he dispatched a man to him saying: “‘Tell Khâlid not to kill women or laborers”. [Sunan Abî Dâwûd]
Therefore, even in the heat of battle against a hostile enemy, the only people who may be attacked are those who are actually participating in the fighting.
Had the purpose of jihad been to force the unbelievers to accept Islam, the rightly guided Caliphs would not have prohibited the killing of priests and monks who refrained from fighting. However, this is exactly what they did. When the first Caliph, Abû Bakr, sent an army to Syria to fight the aggressive Roman legions, he went out to give them words of encouragement. He said: “You are going to find a group of people who have devoted themselves to the worship of Allah (i.e. monks), so leave them to what they are doing.”
We have demonstrated that it is a principle in Islam that there is no compulsion in religion and we have discussed the objectives of jihad. Now, we shall turn our attentions to some texts that are often misunderstood.
One of these is the verse: “But when the forbidden months are past, then fight the pagans wherever you find them, and seize them and beleaguer them and lie in wait for them in every stratagem (of war). But if they repent and establish regular prayers and practice regular charity, then open the way for them, for Allah is oft-forgiving, most merciful.” [Sûrah al-Tawbah: 5]
Some people – especially some contemporary non-Muslim critics of Islam – have tried to claim that this verse abrogates the verse “Let there be no compulsion in religion.” They argue that the generality of this statement implies that every unbeliever who refuses to accept Islam must be fought. They support their allegation by pointing out that this verse is one of the last verses to be revealed about fighting.
However, this verse in no way abrogates the principle in Islamic Law that there is no compulsion in religion. It may be general in wording, but its meaning is quite specific on account of other verses of the Qur’ân that are connected with it as well as on account of a number of pertinent hadîth. We will be discussing these texts shortly.
The people being referred to by this verse are the pagan Arabs who had been waging war against the Prophet (peace be upon him) and who had broken their covenant and treaties with him. This verse is not speaking about the other pagan Arabs who did not break their treaties and take up arms against the Muslims. It is also most definitely not speaking about the Jews or Christians, or, for that matter, the pagans who were living outside of Arabia.
If we look at the verses in Sûrah al-Tawbah immediately before and after the one under discussion, the context of the verse becomes clear.
A few verses before the one we are discussing, Allah says: “There is a declaration of immunity from Allah and His Messenger to those of the pagans with whom you have contracted mutual alliances. Go then, for four months, to and fro throughout the land. But know that you cannot frustrate Allah that Allah will cover with shame those who reject Him.” [Sûrah al-Tawbah: 1-2]
In these verses we see that the pagans were granted a four month amnesty with an indication that when the four months were over, fighting would resume. However, a following verse exempts some of them from the resumption of hostilities. It reads: “Except for those pagans with whom you have entered into a covenant and who then do not break their covenant at all nor aided anyone against you. So fulfill your engagements with them until the end of their term, for Allah loves the righteous.” [Sûrah al-Tawbah: 4]
So when Allah says: “But when the forbidden months are past, then fight the pagans wherever you find them, and seize them and beleaguer them and lie in wait for them in every stratagem (of war)” we must know that it is not general, since the verse above has qualified it to refer to the pagan Arabs who were actually at war with the Prophet (peace be upon him) and those who broke their covenants of peace.
This is further emphasized a few verses later where Allah says: “Will you not fight people who broke their covenants and plotted to expel the Messenger and attacked you first?” [Sûrah al-Tawbah: 13]
Ibn al-`Arabî, in his commentary on the Qur’ân, writes: “It is clear from this that the meaning of this verse is to kill the pagans who are waging war against you.” [Ahkâm al-Qur’ân: (2/456)]
Allah also say right after the verse under discussion: “How can there be a covenant before Allah and His Messenger with the pagans except those with whom you have made a treaty near the Sacred Mosque? As long as they stand true to you, stand true to them, for Allah does love the righteous.” [Sûrah al-Tawbah: 7]
Another misunderstood text is the hadîth where the Prophet (peace be upon him) said: “I have been commanded to fight the people until they bear witness that there is no God but Allah and that I am Allah’s Messenger. If they do so, then there blood and their wealth are inviolable except in the dispensation of justice, and their affair is with Allah.” [Sahîh al-Bukhârî and Sahîh Muslim]
There can be no qualms about this hadîth’s authenticity, since it is recorded in both Sahîh al-Bukhârî and Sahîh Muslim. However, this hadîth is also not to be taken generally, out of context, and in complete disregard to all the other textual evidence.
The term “people” here is not referring to all humanity. Ibn Taymiyah says: “It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those who have a covenant with us with whom Allah commands us to fulfill our covenant.” [Majmû` al-Fatâwâ (19/20)]
Islam commands the Muslims to be just with people of other faiths, whether they be Jews, Christians, or pagans. Islam calls us to treat them kindly and try to win their hearts as long as they do not take up arms against us. Allah says: “Allah forbids you not with regard to those who neither fight against you for your faith nor drive you out of your homes from dealing kindly and justly with them, for Allah loves those who are just.” [Sûrah al-Mumtahanah: 9-10]
Allah commands Muslims to respect their non-Muslim parents and to accompany them in this world in a good manner.
The Qur’ân commands us to argue with them in the best manner. Allah says: “Argue with the People of the Scripture in the best manner except those among them who act oppressively. Say: We believe in the revelation that has come down to us and in that which came down to you. Our God and your God is one, and it is to Him we submit ourselves as Muslims.” [Sûrah al-`Ankabût: 46]
We are ordered to uphold our covenants with the non-Muslims and not betray them or transgress against them. The Prophet (peace be upon him) gave a stern warning to us against killing a non-Muslim with whom we are at peace. He said: “Whoever kills one with whom we have a covenant will not smell the scent of Paradise.” [Sahîh Muslim]
The faith of a Muslim is not acceptable unless he believes in all of the Prophets who were sent before (peace be upon them all). Allah says: “O you who believe! Believe in Allah, His Messenger, the scripture that He revealed to His messenger and the scripture that he revealed before. Whoever disbelieves in Allah, His angels, His books, His Messengers, and the Last Day has gone far astray.” [Sûrah al-Nisâ’: 136]