Permission to Fight –
As the enemies of Islam, the non-Muslims of Mecca, were persisting in aggression towards the Holy Prophet Muhammad, peace and blessings be upon him, Allah, the Exalted, granted the Muslims permission to fight in self-defence and for the sake of establishing peace and justice. Chapter 22 Al Hajj, verse 39:
“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allāh is competent to give them victory.”
This has been discussed in Imam Safi Ur Rahman’s, The Sealed Nectar, Pages 200-201.
It is vital to understand that in order to correctly understand the meanings of the verses of the Holy Quran and the traditions of the Holy Prophet Muhammad, peace and blessings be upon him, one must place them in their correct context. Meaning, no verse or Hadith can be taken in isolation without observing the context in which it was revealed in order to justify someone’s actions. In order to correctly understand the context one must assess the verses and Hadiths which are linked to it in the light of the life of the Holy Prophet Muhammad, peace and blessings be upon him. Only in this way will it become clear what or who a specific verse or Hadith refers to.
In addition, Muslims can only take up arms against external aggressors under the banner of a legitimate ruler and when it is done according to the injunctions found within the Holy Quran and traditions of the Holy Prophet Muhammad, peace and blessings be upon him. Those who fight must constantly fear Allah, the Exalted, in crossing these limits and rules. One such rule is to resort to war only when one is attacked, as indicated by the main verse under discussion. Therefore, showing physical aggression against an enemy in a state of peace is forbidden. Another rule is that when the enemy desists from aggression then Muslims must desist also. Chapter 2 Al Baqarah, verse 193:
“…But if they cease, then there is to be no aggression [i.e., assault] except against the violators.”
If the enemy desires peace it must be granted. Chapter 4 An Nisa, verse 90:
“…So if they remove themselves from you and do not fight you and offer you peace, then Allāh has not made for you a cause [for fighting] against them.”
The third rule is that civilians are not to be harmed. This has been indicated by the main verse under discussion as this is transgressing. In addition, the Holy Prophet Muhammad, peace and blessings be upon him, repeatedly forbade women, children, elders, and the sick, as well as monks and hermits to be harmed during war. This has been confirmed in many Hadiths such as the one found in Sunan Abu Dawud, number 2614, and Musnad Ahmad, number 2728.
The first Caliph of Islam Abu Bakr Siddique, may Allah be pleased him, forbade the killing of children, women and the elderly. He forbade the cutting of fruit bearing trees, damaging property and the killing of cattle. This has been advised in Musannaf Ibn Abi Shayba, number 33121.
The second Caliph of Islam Umar Bin Khattab, may Allah be pleased with him, made it clear to the Muslim armies not to harm non-soldiers such as a farmer. This has been advised in Musannaf Ibn Abi Shayba, number 33120.
In case of impending conflict the Muslim nation are commanded to prepare as best as they can. This preparation aims to deter the enemy from attacking, in which case if the enemy wish for peace it must be granted to them. Chapter 8 An Anfal, verses 60-61:
“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allāh and your enemy…And if they incline to peace, then incline to it [also]…”
Permission is granted to fight those who do not honor their treaties with the Muslims. Chapter 9 At Tawbah, verses 12-13:
“And if they break their oaths after their treaty and defame your religion, then combat the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease. Would you not fight against a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time?”
Islam has forbade attacking those who respect their treaties. Chapter 9 At Tawbah, verse 7:
“…So as long as they are upright toward you, be upright toward them. Indeed, Allāh loves the righteous [who fear Him].”
There is no question of forcing anyone to accept Islam as it is something which must be accepted by one’s heart not only through one’s tongue and actions. Chapter 2 Al Baqarah, verse 256:
“There shall be no compulsion in [acceptance of] the religion…”
Those who are at peace with the Muslims are to be treated with justice at all times. Chapter 60 Al Mumtahanah, verses 8-9:
“Allāh does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allāh loves those who act justly. Allāh only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion…”
War is hateful to Allah, the Exalted, and Muslims must be forced into it and not desire it. Chapter 2 Al Baqarah, verse 216:
“Battle has been enjoined upon you while it is hateful to you…”
The Holy Prophet Muhammad, peace and blessings be upon him, even warned Muslims not to desire fighting and instead commanded them to desire safety from Allah, the Exalted. But if they were forced to encounter the enemy then they must remain steadfast. This has been mentioned in a Hadith found in Sahih Bukhari, number 2966.
The real intent of these verses is to stress that force should be used only when its use is unavoidable, only to the extent that is absolutely necessary and under the guidance of the Holy Quran and the traditions of the Holy Prophet Muhammad, peace and blessings be upon him.
As mentioned earlier, it is vital to assess a verse or a Hadith in its right context in order to understand who, what and where it applies. Unfortunately, many people, intentionally or unintentionally, fail to interpret the verses and Hadiths on fighting in this way. One very famous example is of a verse which is referred to as the sword verse even though the word “sword” is not mentioned in the Holy Quran. Chapter 9 At Tawbah, verse 5:
“And when the inviolable months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush…”
As explained earlier in detail, even this statement of war is restricted to specific conditions and concessions of peace. In addition, studying the historical context of this and other related verses clearly prove that it is not a universal principle for fighting non-Muslims. Meaning, the verse refers to a specific group of people, at a specific time and in a specific place.
The surrounding verses of the Sword verse clearly indicate, multiple times, that the polytheists referred to are only those who repeatedly violated their peace treaties with the Holy Prophet Muhammad, peace and blessings be upon him, and engaged in acts of violent aggression against the Muslim community and its allies. For example, the verse immediately before the Sword verse, meaning, chapter 9 At Tawbah, verse 4, states:
“Excepted are those with whom you made a treaty among the polytheists and then they have not been deficient toward you in anything or supported anyone against you; so complete for them their treaty until their term [has ended]. Indeed, Allāh loves the righteous [who fear Him].”
This is followed by another command in a related verse, chapter 9 At Tawbah, verse 7:
“How can there be for the polytheists a treaty in the sight of Allāh and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Ḥarām? So as long as they are upright toward you, be upright toward them. Indeed, Allāh loves the righteous [who fear Him].”
The crimes of these polytheists whom fighting was commanded against are mentioned in other related verses. Chapter 9 At Tawbah, verses 8-10:
“How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection? They satisfy you with their mouths, but their hearts refuse [compliance], and most of them are defiantly disobedient. They have exchanged the signs of Allāh for a small price and averted [people] from His way. Indeed, it was evil that they were doing. They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors.”
And chapter 9 At Tawbah, verses 12-13:
“And if they break their oaths after their treaty and defame your religion, then combat the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease. Would you not fight against a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time?…”
Theses specific polytheists continuously broke their agreements and aided others against Islam. They began hostilities against the Muslims, prevented people from accepting Islam, expelled Muslims from Mecca and Masjid Al Haram. At least eight times in the quoted verses their crimes against the Muslims are mentioned.
In chapter 9 Tawbah, verse 12, which is quoted above, the goal of fighting the “leaders of disbelief” is so they “cease” from their acts of aggression. These verses, like the rest, indicate the importance of adhering to specific conditions during times of war such as fighting only those who fight them first.
In addition, these polytheists were still offered many warnings and concessions. They were given a four-month period of respite and peace. Chapter 9 At Tawbah, verse 2:
“So travel freely, [O disbelievers], throughout the land [during] four months but know that you cannot cause failure to Allah…”
And chapter 9 At Tawbah, verse 5:
“And when the inviolable [four] months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush…”
This respite was given so that they either accept Islam or peacefully leave the Arabian Peninsula. In addition, the Holy Prophet Muhammad, peace and blessings be upon him, was commanded to grant protection to any of these polytheists who request it so that they have the opportunity to listen to the teachings of Islam without any fear or pressure or they could peacefully leave the Arabian Peninsula without the fear of being harmed. Chapter 9 At Tawbah, verse 6:
“And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allāh [i.e., the Qur’ān]. Then deliver him to his place of safety. That is because they are a people who do not know.”
The command in the sword verse of fighting and killing these polytheists would only come into effect if they remained in the Arabian Peninsula after the four-month respite without accepting Islam. It is important to note that many of the polytheists took advantage of this respite and accepted Islam. Because of this respite fighting came to an end and no blood was actually shed on account of the Sword verse as the aim of this verse was to act as a deterrent from further bloodshed meaning, either these polytheists accept Islam or leave the Arabian Peninsula peacefully.
To conclude, the surrounding verses and the blessed life of the Holy Prophet Muhammad, peace and blessings be upon him, place the Sword verse in its correct context. Meaning, these verses were specifically revealed in order to put an end to attacks from specific hostile polytheists against the Muslim community. Therefore, they cannot be blankly applied to others after them.
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