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The Verse of the Sword: Sura 9:5 and Jihad
THE VERSE OF THE SWORD: SURA 9:5 AND JIHAD
by Silas
INTRODUCTION
One of the most frequently quoted Quranic verses is chapter 9 verse 5. This verse
is known as "The Verse of the Sword." Muslim terrorists cite it to justify
their violent jihad. Correspondingly, critics of Islam claim that it commands Muslims
to act with offensive aggression towards the non-Muslims of that period, and contributes
to Islam’s final theological doctrine of aggression towards all non-Muslims of
all times. Apologists for Islam claim that 9:5 is purely defensive. Which side is right?
As the Islamic source materials are examined it will become evident that verse 9:5
is part of the theology of jihad and is meant to be both offensive and defensive. It is directed
against Pagans living both near to and far away from Muhammad.
Understanding 9:5 in context requires an examination of the passage in which it is
found. This passage consists of 29 to 41 verses or so (depending on which scholar’s
view you hold). Because of time and space constraints however, I will only review the
first 8 or so verses. I believe that they set the passage’s tone and belay its
directives.
Islam’s final theological position regarding the use of violence to further its
domain does not rest upon one verse or passage. Rather the entire Quran, other Islamic
source materials, and Muhammad’s actions and lifestyle (Sunnah) must be examined and
evaluated. We’ll do that with a view toward Sura 9:5.
I have attempted to keep this article focused on 9:5 within the broad theology of
jihad. 9:5 is a foundational stone in the building of jihad and general aspects of jihad
must be discussed. There is also the related topic of abrogation, but that has been dealt
with elsewhere1, 2, 3, 4.
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CHAPTER 9’s CHRONOLOGICAL AND TEXTUAL BACKGROUND
Yusuf Ali’s5 Quran commentary, page 435, states that verses 1
– 29 were revealed during the 10th month (Shawwal), of the year A.H. 9
(630/631 A.D.). It was proclaimed by Muhammad’s cousin, Ali, to the various Muslim
and non-Muslim pilgrims in Mecca to give Muhammad’s new policy a wide hearing. He
also states that the rest of the Sura (30 – 129) was spoken by Muhammad months
earlier, prior to the first 29 verses, and they sum up the lessons of Muhammad’s
earlier expedition to Tabuk. (Most scholars I’ve read say that the passage concerning
the Tabuk raid was spoken following the raid). This means that the chapter’s first
passage (1-29) is chronologically the last passage spoken by Muhammad. Other scholars
present slightly differing opinions on its passages, chronology, and themes. However, all
Islamic scholars, both Muslim and non-Muslim, that I’ve read, agree that the first 29
verses or so were some of the last Quranic verses spoken by Muhammad.
The introduction to chapter 9 in Mawdudi’s Commentary6 states
that by the time chapter 9 was spoken one third of the entire Arabian Peninsula had bent
the knee to Islam:
Now let us consider the historical background of the
Sura. The series of events that have been discussed in this Sura took place after the
Peace Treaty of Hudaibiyah. By that time one-third of Arabia had come under the sway of
Islam which had established itself as a powerful well organized and civilized Islamic
State.
The chapter’s tone is martial: there are many verses related to violence.
_____________________________________________________________________
THE QURAN 9:1-8
Chapter (sura) 9 has a couple of different names (and transliterations). Usually it is
called "Repentance", in Arabic (Al-Tawbah), or "The Ultimatum" or
"Release" (Bara’ah). Below is Chapter 9, verses 1-8, from Dawood’s7
English translation of the Quran. For a Quran comparison, I’ll list these verses in a
couple of different translations in appendix 1.
9:1 A declaration of immunity from God and His
apostle to the idolaters with whom you have made agreements:
9:2 For four months you shall go unmolested in the land. But know that you shall not
escape God’s judgement, and that God will humble the unbelievers.
9:3 A proclamation to the people from God and His apostle on the day of the greater
pilgrimage:
God and His apostle are under no obligation to the idolaters. If you repent, it shall
be well with you; but if you give no heed, know that you shall not be immune from
God’s judgement.
Proclaim a woeful punishment to the unbelievers,
9:4 except to those idolaters who have honoured their treaties with you in every detail
and aided none against you. With these keep faith, until their treaties have run their
term. God loves the righteous.
9:5 When the sacred months are over slay the idolaters wherever you find them. Arrest
them, besiege them, and lie in ambush everywhere for them. If they repent and take to
prayer and render the alms levy, allow them to go their way. God is forgiving and
merciful.
9:6 If an idolater seeks asylum with you, give him protection so that he may hear the
Word of God, and then convey him to safety. For the idolaters are ignorant men.
9:7 God and His apostle repose no trust in idolaters, save those with whom you have
made treaties at the Sacred Mosque. So long as they keep faith with you, keep faith with
them. God loves the righteous.
9:8 How can you trust them? If they prevail against you they will respect neither
agreements nor ties of kindred. They flatter you with their tongues, but their hearts
reject you. Most of them are evil doers.
NOTES: Scholars believe that the passage references two different sets of
"four months":
- A sequential period of four months (verse 2).
- The "four sacred months" (verse 5). These four sacred months mentioned in the
Quran are not sequential in the Islamic calendar, rather they are spread throughout the
year. Thus some scholars believe that Muhammad gave some of the various pagan groups about
one year until he was to make war upon them. Other pagan groups were to experience his
aggression earlier, after 4 sequential months. More on this later. The Islamic calendar is
presented in appendix 2.
- A "truce" in Muhammad’s time did not mean that there was now a state
peace or that the opponents had become friends. It meant that there was a cessation of
fighting. Both sides could continue to hate each other, re-arm, and plan the next war, or
try to build upon the treaty towards real peace.
REFERENCES
Because the Quran lacks internal contextual references we need non-quranic, but related
and authoritive references, to understand its meaning accurately. Some people create
theological positions based upon a "Quran only" type of reasoning and they make
the Quran dance: it says what they want it to say when they want it said. That
doesn’t cut it. We must have more than opinion and conjecture. We must use the Quran
and contextual references to build a logical, rational, and substantial basis for
understanding 9:5. If each person is allowed to "interpret" the Quran as he sees
fit, while ignoring the historical and theological references, we would have a meaningless
pile of opinions built upon a foundation of cute, but trite, imaginations.
There are five Islamic source groups I’ll draw from to build this understanding:
- First,
we have other classes of Islamic source materials that are related to the
chapter 9 passage. These are the "authentic traditions" (sahih hadiths) and
biographical stories (sira). These sources provide additional details concerning the
passage. The majority of Islamic scholars, both Muslim and non-Muslim, recognize them as
having some degree of validity.
- Second,
Actions. "Actions speak louder than words". Muslim historians such
as Tabari and Ibn Sa’d recorded Muhammad’s actions and the actions of his
followers both before and after he spoke the 9:5 passage. I will focus primarily on the
actions of the Caliph Abu Bakr. He ruled the Islamic empire after Muhammad died and
arguably knew Muhammad and his teachings best. He loved and obeyed Muhammad. He believed
in him, served him, fought for him, and would have died for him. Logically, this
dedicated, battle hardened veteran soldier, would continue to put Muhammad’s commands
into practice. His actions involving non-Muslims display the true meaning of 9:5, i.e.,
was violence limited to only defense or were Muslims to expand by force?
- Third,
we have the commentary (tafsir) of the great Islamic scholars. I’m not
talking about some eloquent Muslim living in the West, doing a snow job on a naive and
lazy Western audience like Hamza Yusuf, or trying to innovate and re-invent Islam into a
more benign religion like Ali Eteraz or Stephen Schwartz. I’m talking about scholars
like Ibn Kathir who devoted much of their lives to the study of Islam and had no need to
fool an audience and present Islam as something it wasn’t in order to gain its
acceptance.
- Fourth
, we have Islamic tomes and theological encyclopedias, such as the
"Reliance of the Traveller" and "Encyclopedia of Islam". These may not
focus upon specific verses like 9:5, rather they focus on specific subjects, such as jihad
and how the 9:5 theme ties into that subject.
- Fifth,
there is the Quran itself. We should look to other verses in the chapter to
see if they parallel 9:5 and attempt to understand what the Quran as a whole, in context,
teaches. Because of size limitations I will only look at 2 other verses from chapter 9.
But, the references I cite from group 4 above, list many other verses that support a
violent jihad.
We can compile enough evidence from these Islamic sources to reach a sound conclusion
about 9:5’s meaning. What I’ll do is present the materials I’ve collected
for each group and comment upon them. At the end I’ll present a summary and
conclusion.
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1. SUPPORTING ISLAMIC SOURCE MATERIALS
1.1 Ibn Ishaq’s Sirat Rasul Allah.
The most complete background for the passage I’ve found is in "The Life of
Muhammad"8, by A. Guillaume, pages 617-19. Guillaume’s work is
a reconstitution of Ibn Ishaq’s (born about 75 years after Muhammad died) biography
of Muhammad, the "Sirat Rasul Allah", (The Life of the Apostle of God), which is
the oldest extant biography of Muhammad. Ishaq’s description of the event in question
is long and detailed and I have skipped a few sentences that don’t pertain to the
subject. Ibn Ishaq’s text below is in
blue
color, while the Quran’s verses are in green color & bold, and
my comments are in black. The verses and commentary run together in the text, but
in order to make it easier to define Quranic from non-Quranic, I have taken the liberty to
separate them.
A discharge came down, permitting the
breaking of the agreement between the apostle and the polytheists that none should be kept
back from the temple when he came to it, and that none need fear during the sacred month.
That there was a general agreement between him and the polytheists; meanwhile there were
particular agreements between the apostle and the Arab tribes for specified terms. And
there came down about it and about the disaffected who held back from him in the raid on
Tabuk, and about what they said (revelations) in which God uncovered the secret thoughts
of people who were dissembling. We know the names of some of them, of others we do not. He
said[1]
1)
"A discharge from God and His apostle towards those polytheists with
whom you made a treaty,"
i.e. those polytheists with whom you made
a general agreement.
2)
"So travel through the land for four months and know that you cannot
escape God and that God will put the unbelievers to shame. 3) And a proclamation
from God and His apostle to men on the day of the greater pilgrimage that God and His
apostle are free from obligation to the polytheists,"
i.e., after this pilgrimage.
So if you repent it will be better for
you; and if you turn back know that you cannot escape God. Inform those who disbelieve,
about a painful punishment
4) except those polytheists with whom you have made a
treaty,"
i.e. the special treaty for a specified
term,
"Since they have not come short in
anything in regard to you and have not helped anyone against you. So fulfill your treaty
with them to their allotted time. God loves the pious.
5) And when the sacred months
are passed",
He means the four which he fixed as their
time,
"then kill the polytheists wherever
you find them, and seize them and besiege them and lie in wait for them in every ambush.
But if they repent and perform prayer and pay the poor-tax, then let them go their way.
God is forgiving, merciful.
6) If one of the polytheists",
i.e. one of those whom I have ordered you
to kill,
"asks your protection, give it him so
that he may hear the word of God; then convey him to his place of safety. That is because
they are a people who do not know."
Then He said:
7)
"How can there be for the polytheists"
with whom you had a general agreement
that they should not put you in fear and that you would not put them in fear neither in
the holy places nor in the holy months
"a treaty with God and His apostle
except for those with whom you made a treaty at the sacred mosque?" …
They were the tribes of B. Bakr who had
entered into an agreement with Quraysh on the day of al-Hudaybiya up to the tie agreed
between the apostle and Quraysh. It was only this clan of Quraysh who had broken it. They
were al-Dil of B. Bakr b. Wa’il who had entered into the agreement of Quraysh. So he
was ordered to fulfill the agreement with those of B. Bakr who had not broken it up to
their allotted time.
"So long as they are true to you, be
true to them. God loves the pious."
Then He said:
8)
"And how, if when they have the upper hand of you," i.e. the
polytheists who have no agreement up to a time under the general agreement with the
polytheists "they regard no pact or compact in regard to you" (869).
9)
They satisfy you with their lips while their hearts refuse. Most of them
are wrongdoers. They have sold the revelations of God for a low price and debarred (men)
from His way. Evil is that which they are wont to do.
10)
They observe neither pact nor compact with a believer. Those are the
transgressors,"
i.e. they have transgressed against you.
"But if they repent and perform
prayer and pay the poor tax, then they are your brothers in religion. We make clear the
revelations for a people who have knowledge."
Continuing a few sentences later on page 619:
No unbeliever shall enter Paradise, and no
polytheist shall make pilgrimage after this year, and no naked person shall circumambulate
the temple. He who has an agreement with the apostle has it for his appointed time (only).
Continuing a few sentences later on page 619:
After that year no polytheist went on
pilgrimage or circumambulated the temple naked. Then the two of them returned to the
apostle. This was the Discharge in regard to the polytheists who had a general agreement,
and those who had a respite for the specified time.
Then the apostle gave orders to fight the polytheists who had broken the special
agreement as well as those who had a general agreement after the four months which had
been given them as a fixed time, save that if any one of them showed hostility he should
be killed for it….
Note [1] says:
Sura 9. This chapter is a
commentary on it.
SUPPORTING ISLAMIC SOURCE MATERIALS
1.2 Ibn Sa’d’s Kitab al-Tabaqat al-Kabir.
Ibn Sa’d was another great early Muslim scholar and he wrote the Book of the Major
Classes, (Kitab al-Tabaqat al-Kabir)9, which is a 17 volume work
dedicated to Muhammad’s life and the lives of those that followed him, i.e. his
"companions". In volume 2, pages 208-9 there is only a small section related to
the event of 9:5. As before, his text will be in
blue and the Quran will be in green.
Then (occurred) the Pilgrimage of Abu Bakr
al-Siddiq with the people in Dhu al-Hijjah of the ninth year from the hijrah of the
Apostle of Allah.
They (narrators) said: The Apostle of Allah appointed Abu Bakr al-Siddiq to be in
charge of the hajj. He set out with three hundred persons from al-Madinah. The Apostle of
Allah sent with him, twenty sacrificial animals, whom he had adorned with necklaces, and
whose humps he had pierced with his own hands. Najiyah Ibn Jundab al-Aslami was in charge
(of the sacrificial animals). Abu Bakr carried five sacrificial animals with him. When
he reached al-‘Arj, Ali Ibn Abi Talib joined him and he was riding al-Qaswa the
she-camel of the Apostle of Allah. Thereupon Abu Bakr said to him: Has the Apostle of
Allah given you charge of the pilgrimage? He said: No, But he has sent me to read to the
people "
Freedom from obligation"[1] and the dissolution agreements of all parties.
Then Abu Bakr proceeded and performed Hajj with the people. Ali Ibn Abi Talib read to the
people: "Freedom from obligations," on the day of sacrifice, near al-Jamrah, and revoked
the covenant of every party; and he said: After this year no polytheists will make a
pilgrimage nor a naked person will circumambulate (the Ka’bah).
SUPPORTING ISLAMIC SOURCE MATERIALS
1.3 Wakidi’s and other’s biographical information.
Wakidi was an early Muslim scholar and he wrote a history of Muhammad’s battles.
Sir William Muir was a Christian and was one of the finest Islamic scholars of his day (19th
century). He based his detailed four-volume biography of Muhammad, "Life of
Muhammad"10 upon the works of Ibn Ishaq, Ibn Sa’d, Wackidi,
Tabari, and the collections of Sahih Hadith. Starting on page 208 of volume 3:
Towards the close of the pilgrimage, on the great
day of sacrifice, at the place of casting stones near Mina, Ali read aloud to the
multitudes who crowded round him in the narrow pass, the heavenly command as follows:
Muir writes out 9:1-7, then continues on pages 210-11:
Having finished the recitation of this passage, Ali
continued; - "I have been commanded to declare unto you that no unbeliever shall
enter Paradise. No idolater shall after this year perform the pilgrimage; and no one shall
make the circuit of the holy house naked. Whosoever hath a treaty with the Prophet, it
shall be respected till its termination. Four months are permitted to every tribe to
return to their territories in security. After that the obligation of the Prophet
ceaseth."
The vast concourse of pilgrims listened peaceably till Ali ended. Then they broke up
and departed every man to his home, publishing to all the tribes throughout the Peninsula,
the inexorable ordinance which they had heard from the lips of Ali.
The passage just quoted completed the system of Mahomet so far as its relations with
idolatrous tribes and races were concerned. The few cases of truce excepted,
uncompromising warfare was declared against them all. No trace of idolatry was to survive
within the expanding circle of the influence of Islam. And as Islam was the universal
faith intended for all mankind, so its mission was now plainly set forth to be the
absolute annihilation of idolatry throughout the world.
SUPPORTING ISLAMIC SOURCE MATERIALS
1.4 The Hadith collection of Bukhari
I’ve not found any comprehensive description in the authentic (sahih) hadith
equivalent to Ibn Ishaq’s description. All that I looked at were similar and added
little of value to the review so I am only presenting this one reference from
Bukhari’s11
collection, volume 1, number 365.
Narrated Abu Huraira:
On the Day of Nahr (10th of Dhul-Hijja, in the year prior to the last Hajj of the
Prophet when Abu Bakr was the leader of the pilgrims in that Hajj) Abu Bakr sent me along
with other announcers to Mina to make a public announcement: "No pagan is allowed to
perform Hajj after this year and no naked person is allowed to perform the Tawaf around
the Ka'ba. Then Allah's Apostle sent 'All to read out the Surat Bara'a (At-Tauba) to the
people; so he made the announcement along with us on the day of Nahr in Mina: "No
pagan is allowed to perform Hajj after this year and no naked person is allowed to perform
the Tawaf around the Ka'ba."
COMMENTS ON THE QURAN AND SUPPORTING ISLAMIC SOURCE MATERIALS.
At the time Muhammad spoke the passage he had enough power to dominate and crush the
remaining Pagan tribes within the Hijaz, so he used it. He changed the rules and
regulations that involved the Pagans. The Pagans did nothing to precipitate this change;
they continued to do as they had done for the last year under Muhammad’s rule. But
Muhammad used his ever growing power and placed his rough noose of Islam around their
necks. Pagans were forced to join Islam or die. This is not self defense.
Some observations:
- Muhammad was the aggressor (9:2, 3, 5), this passage is an edict for war. Muhammad
gave instructions to his followers to defend if attacked, but to also go out and attack
all Pagans once the sacred months were completed.
- Muhammad was a truce breaker. The Pagans did not break all the truces. Muhammad
claimed that God gave him a "revelation" allowing him to lie and break his word,
i.e. the truces, stated in 9:1:
"A declaration of immunity from God and His apostle to
the idolaters with whom you have made agreements", and described as
"A discharge came down, permitting the breaking of the
agreement between the apostle and the polytheists". The materials state
that it was Muhammad who broke all truces except those few he had with specific tribes
or individuals for a limited time. When the sacred months were ended,
those truces would also end. Muhammad would now be at war with all polytheistic tribes
including those who had been peaceful. Had the Pagans broken the truces there would be no
need for Muhammad to get a revelation to break them for they would already have been
broken. Further, the Pagans were weak and demoralized and they were not about to start a
war with the mighty Muhammad. Also note that Muhammad did not make an effort to renew the
truce with the peaceful tribes, rather he initiated a state of war.
- Muhammad used compulsion to force people to convert to Islam: 9:5, "…If they repent and take to prayer and render the
alms levy, allow them to go their way.". The verse
describes conversion to Islam. The Pagans were going to be murdered if they did not
convert. People tend to define religious conversion at the point of the sword as
"compulsion."
- Muhammad commanded murder and terrorism for Islam, 9:5, 6,
"When the sacred months are over slay the idolaters
wherever you find them. Arrest them, besiege them, and lie in ambush everywhere
for them", described as "one of those
whom I have ordered you to kill,"…. Once the sacred months ended
it was open season on the Pagans. They were going to be attacked, hounded, ambushed,
captured, terrorized, and murdered by the Muslims. Muslim terrorists today do what
this verse commands.
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2. THE ACTIONS OF MUHAMMAD AND THE COMPANIONS
We’ve reviewed the texts related to the event of the 9:5 passage. The next
step is to see its meaning reflected in the actions of Muhammad and his companions.
2.1 Material from the Kitab al-Tabaqat al-Kabir, volume 2.
2.1.1 Page 201, a son helps to murder his father.
"The Apostle of Allah sent a force under
al-Dahhak Ibn Sufyan Ibn 'Awf Ibn Abu Bakr al-Kilabi, against al-Qurara. Al-Asyad Ibn
Salamah Ibn Qart was with him. They encountered them at al-Zujj, the Zujj of Lawah and
invited them to embrace Islam. They refused, so they attacked them and forced them to
flee. Then Al-Asyad met his father Salamah who was on his own horse, in a pond of al-Zujj.
He invited his father to embrace Islam promising him amnesty. He (father) abused him and
his creed. Consequently al-Asyad hamstrung the horse of his father. When the horse fell on
his hoofs Salamah reclined on his spear in water. He (al-Asyad) held him till one of them
(Muslims) came there and killed him. His son did not kill him."
2.1.2 Page 203, raid on Tabuk.
Prior to Muhammad speaking the passage of 9:5, he undertook an action against an
imaginary army of Christians supposedly in the northern part of the Arabian Peninsula,
near a town called Tabuk. Ibn Sa’d provides the events concerning the campaign
(ghazwah).
Then (occurred) the ghazwah of the Apostle of Allah,
against Tabuk, in Rajab of the ninth year from his hijrah. …
(continuing the story on page 206)
… The Muslims began to sell their arms, saying
that Jihad had come to an end. This report reached the Apostle of Allah, who stopped them
from it and said: A party of my people will continue fighting for truth till the emergence
of Antichrist.
2.1.3 Page 209, the raid on Yaman
Then (occurred) the sariyyah of Ali ibn Abi Talib
against al-Yaman; it has also been said: It was undertaken twice, once in the month of
Ramadan of the tenth year from the hijrah of the Apostle of Allah.
They (narrators) said: The Apostle of Allah, sent ‘Ali to al-Yaman and prepared a
banner for him. He put the turban on his head with his own hand, and said: Go and do not
pay attention to anything. When you reach there, do not fight them (Yamanites) until they
fight you. He set out with three hundred horsemen, and it was the first cavalry detachment
that ever entered this region, which was the territory of the Madhhij. He spread his
companions there. They brought booty, spoils, women, children, camels, goats and other
things which they could catch hold of. ‘Ali put the spoils in the charge of Buraydah
Ibn al-Husayb al-Aslami. He deposited with him all that they had captured. Then he met
their concentration and invited them to embrace Islam. They refused and threw arrows and
stones, on which he arrayed his companions and handed over his banner to Masud Ibn Sinan
al-Aslami. Then ’Ali with his companions led an attack against them and killed twenty
men. They were dispersed and fled away. He restrained from pursuing them but invited them
to embrace Islam. They promptly responded; and a party of their chiefs took oath of
allegiance and said: We also represent those of our people who are behind us. Here are our
sadaqat, take what is due of Allah. …
2.2 Material from Tabari’s History.
Tabari was a distinguished Islamic scholar and historian. He wrote a 39 volume work of
history focused primarily upon the Islamic world. Below are excerpts from several volumes.
Material from Tabari’s History12, Volume 9.
2.2.1 Page 82. (NOTE: I am omitting the isnad chain to save space).
The Events of the Year 10 (April 9,
631-March 28, 632)
In this year, in the month of Rabi II (it is said in the month of Rabi’ I
or in Jumada I), the Messenger of God sent Khalid b. al-Walid with an army of four hundred
to the Banu al-Harith b. Ka’b.
The Messenger of God sent Khalid b. al-Walid in the month of Rabi II, or Jumada I, in
the year 10/631 to the Balharith b. Ka’b in Najran, and ordered him to invite them to
Islam for three days before he fought them. If they should respond to him [with the
acceptance of Islam], then he was to accept it from them, and to stay with them and teach
them the Book of God, the sunnah of His prophet, and the requirements of Islam
(ma’alim al-islam); if they should decline, then he was to fight them.
Khalid departed and came to them, sending out riders in every direction inviting them
to Islam and saying, "O people, accept Islam, and you will be safe." So they
embraced Islam and responded to his call. Khalid stayed with them, teaching them Islam,
the Book of God, and the sunnah of His prophet.
…
2.2.2 Page 88
…
Surad b. ‘Abdallah al-Azd, embraced Islam, and became a good Muslim. The Messenger
of God invested him with authority over those of his people who had embraced Islam and
ordered him to fight the polytheists from the tribes of the Yemen with them. Surad b.
‘Abdallah then left with an army by the Messenger of God’s command and alighted
at Jurash.
…
Material from Tabari’s History, Volume 10.
2.3.1 Page 2 – (Abu Bakr speaking to the Muslims following Muhammad’s
death).
… Thus God bestowed upon you faith in Him and
in His Apostle, and protection for him and his companions, and strength for him and his
faith, and battle (jihad) for his enemies. You were the most severe people against his
enemies who were among you, and the most troublesome to his enemies who were not from
among you, so that the Arabs became upright in God’s cause, willingly or unwillingly,
and the distant one submitted in abject humiliation, until through you God made great
slaughter in the earth for His Apostle, and by your swords the Arabs were abased for him.
2.3.2 Page 6 – (al Hubab b. al-Mundhir arguing on behalf of one group of
Muslims with the other group of Muslims about who would be the new leader (this argument
occurred a day after Muhammad died, and the Muslims were already at each other’s
throats and fighting physically over political power)).
For you are more deserving of this authority than
they are, as it was by your swords that those who were not yet converted came to obey this
religion.
2.3.3 Page 55 – (Abu Bakr writing to the thousands of apostates who left Islam
following Muhammad’s death).
… So God guided with the truth whoever
responded to Him, and the Apostle of God, with His permission, struck whoever turned his
back to Him until he came to Islam, willingly or grudgingly.
2.3.4 Concerning the leader of an army Abu Bakr sent to force these apostates
back to Islam:
… but I have ordered him to fight those who
deny [Him] for that reason. So he will not spare any one of them he can gain mastery over
[but may] burn them with fire, slaughter them by any means, and take women and children
captive; nor shall he accept from anyone anything except Islam.
2.4 Material from Tabari’s History, Volume 11.
(Muhammad has died and Abu Bakr is Caliph).
The Events of the Year 12. (March 18, 633 - March 6, 634)
2.4.1
Page 1 (Abu Bakr writing to Khalid – one of his generals)
When Khalid was done with the business of
al-Yamamah, Abu Bakr al-Siddiq wrote to him while Khalid was still there. Ubaydallah b.
Sa’d al-Zuhri - his uncle - Sayf b. Umar - ‘Amr b. Muhammad - al-Shabi: [Abu
Bakr wrote,] "Go on toward Iraq until you enter it. Begin with the gateway to India,
which is al-Ubullah. Render the people of Persia and those nations under their rule
peaceable."
2.4.2 Page 4 (Khalid’s actions)
Then Khalid went on with those in his company until
he reached al-Hirah, whose nobles came out to him with Qabisah b. Iyas b. Hayyah,
al-Ta’i. Kisra had made Qabisah the governor of al-Hirah after al-Numan b.
al-Mundhir. Khalid said to him and his companions: "I call you to God and to Islam.
If you respond to the call then you are Muslims: You obtain the benefits they enjoy and
take up the responsibilities they bear. If you refuse, then [you must pay] the jizyah. If
you refuse the jizyah, I will bring against you tribes of people who are more eager for
death than you are for life. We will then fight you until God decides between us and
you."
2.4.3 Page 6 (Khalid in al-Hirah)
Then Khalid said to them, "I call you to God,
to His worship, and to Islam. If you accept, you obtain the benefits we enjoy and take up
the responsibilities we bear. If you refuse, then [you must pay] the jizyah. If you refuse
the jizyah, then we will bring against you a people who love death more than you love
drinking wine."
2.4.4 Page 7 (Khalid writing to the Persians)
From Khalid b. al-Walid to the rulers of the
Persians: Peace be upon whosoever follows right guidance. Praise be to God, Who has
scattered your servants, wrested your sovereignty away, and rendered your plotting weak.
Whoever worships the way we worship, faces the direction we face in prayer, and eats meats
slaughtered in our fashion, that person is a Muslim who obtains the benefits we enjoy and
takes up the responsibilities we bear. Now then, when you receive this letter, send me
hostages and place yourselves under my protection. Otherwise, by Him other than Whom there
is no god, I will most certainly send against you a people who love death just as you love
life.
2.4.5 Page 10 (Khalid writing to Hurmuz a Persia commander)
Now then, embrace Islam so that you may be safe, or
else make a treaty of protection for yourself and your people and agree to pay the jizyah.
Otherwise, do not at all blame anyone but yourself, for I have brought you a people who
love death as you love life."
2.4.6 Page 150 (Abu Bakr speaking on his death bed, mentioning his regrets)
… I wish, when I sent Khalid b. al-Walid to
Syria, that I had sent Umar b. al-Khattab to Iraq; thereby, I would have stretched forth
both of my hands in God’s path.
COMMENTS ON THE ACTIONS
Jihad was real, and it was violent. You don’t see much mention of the
"internal struggle" of jihad in the historians’ writings.
2.1.1 Those that rejected Islam were to be killed. This was to be obeyed even if it
meant a son had to help murder his father.
2.1.2 Muhammad intended for jihad against non-Muslims to go indefinitely.
2.2.1 The general rule was to invite people to convert to Islam and give them 3 days to
consider. If they refuse, make war upon them and kill them.
2.2.2 Muhammad’s blanket of domination spread much farther than the Hijaz.
2.3.1 A great amount of killing was done to force people to become Muslims, either
willingly or unwillingly.
2.3.2&3 The early Muslims used the sword to "convert" people to Islam.
2.3.4 People who chose to leave Islam were forced to re-convert or suffer and die.
2.4.2&3 The people of Iraq were forced to convert to Islam, pay extortion, or fight
and die.
2.4.4&5 The people of Persia were forced to convert to Islam, pay extortion, or
fight and die. Notice the similarity between what Khalid wrote and what Muhammad said in
9:5?
In sum, force was used to compel a hell of a lot of people to become Muslims. This
included people who were intimidated into joining Islam while Muhammad lived, as well as
people far away from the local Pagan tribes in the Hijaz, after Muhammad died. The
"People of the Book" were treated in a nearly identical fashion to how the
polytheists were treated but had the option to pay an extortion tax to remain true to
their faiths, otherwise they too had to convert or die. We’ll be taking a look at
verse 9:29 which describes how they are to be treated later.
In every example above, when Muslims confronted non-Muslims, the threat of war and
death was used to convert people. Here, the actions are speaking and they are saying the
same thing that the words said: "convert to Islam or die." These actions depict
exactly what 9:5 (or 9:29) command on both a local and global scale. These actions say
that jihad was to be a worldwide effort.
_____________________________________________________________________
Now we’ll take a look at quotes from various scholars and their commentary
(Tafsir) on this passage.
3. THE COMMENTARY (TAFSIR) OF THE SCHOLARS
3.1 Material from the Maariful Tafsir
13.
Page 303.
1. As a whole, Surah Al-Taubah carries the
description of some battles, events related to them, and many injunctions and rulings
emerging therefrom - for example, the termination of pacts with all tribes of Arabia, the
Conquest of Makkah, the battles of Hunain and Tabuk. Out of these events, first came the
Conquest of Makkah in Hijrah year 8, then came the battle of Hunain in the same year, then
the battle of Tabuk in Rajab of Hijrah year 9. Finally came the announcement terminating
pacts with all tribes of Arabia in the month of Dhu al-Hijjah, Hijrah year 9.
2. A summary of subjects concerning the repudiation of treaties mentioned in these
verses shows that it was in the Hijrah year 6 that
(page 304)
the Holy Prophet started with the intention of
‘Umrah but the Quraysh blocked their entry into Makkah. Then came the peace treaty
between them at Hudaybiyah. The time frame of this treaty, as reported in Ruh
al-Ma’ani, was ten years. In Makkah, there were other tribes too, other than the
Quraysh. An article was included in the peace treaty to cover them. It allowed a tribe,
from out of the tribes other than the Quraysh, to become allies to the Quraysh and be with
them, if they chose to do so; and whoever chose to become the ally of the Holy Prophet and
be with him was allowed to do that. So, the tribe of Khuza’ah chose to become an ally
of the Holy Prophet and went with him, while the tribe of Banu Bakr chose to go with the
Quraysh. According to the treaty, it was necessary that within ten years there shall be no
internecine war, nor shall any aggressor be helped from any side. And the tribe that was
an ally of a party to the treaty shall be considered as governed by the same rule that
governed the party. In other words, launching an attack on it or helping the aggressor was
to be taken as a contravention of the treaty.
This treaty was signed in the Hijrah year 6. In Hijrah year 7, according to this
treaty, the Holy prophet and his companions left to Makkah to perform the ‘Umrah they
had missed earlier (‘Umrah al-qada’). After staying there for three days, he
returned as stipulated in the treaty. Until then, no party had acted against the peace
treaty in any way.
After that, it was within a period of five or six months when the tribe of Banu Bakr
mounted a nightly ambush against the tribe of Banu Khuza’ah. Thinking that the Holy
Prophet was far away and things were happening during the night which would make it
difficult for the Holy Prophet to find out details of what had actually happened, the
Quraysh came to the assistance of Banu Bakr by providing weapons and men to them.
Events as they transpired and conditions as they prevailed made the Quraysh too accept
that the treaty of peace entered into at Hudaibiyah - requiring a ten year moratorium on
internecine wars - was broken.
The tribe of Banu Khuza’ah, being an ally of the Holy Prophet informed him about
this event. When he learnt about this breach of trust committed by the Quraysh, he started
making secret
(page 305)
preparations for war against them. …
(not typing out the rest of the page since the material is incidental).
(page 306)
Rules for four kinds of Mushriks at the
time of the Conquest of Makkah
So then, Makkah came under the control of Muslims. Non-Muslims living in and around
Makkah were given full protection of their lives and properties. But, that was a time when
the existing status of these non-Muslims was different. One kind of people among them was
of those who were a party to the peace treaty of Hudaibiyah which they themselves broke
and which by itself became the cause of the Conquest of Makkah. Then, there was another
set of people with whom a peace treaty was signed for a specified period of time and they
continued abiding by this treaty, such as the two tribes of Banu Kinanah called Banu
Damurah and Banu Mudlaj. The peace treaty with them was for a specified period of time
and, at the time of the revelation of Surah Al-Bara’ah (Al-Taubah) as stated by
Khazin, they had another nine months left for their period of treaty to expire.
Thirdly, there were people with whom a peace treaty was concluded without any set time
limit. Fourthly, there were those with whom no treaty existed.
The unsavory experience of all treaties entered into by the Holy Prophet with
disbelievers of the People of the Book (Jews and Christians) was that they flouted these
openly and secretly always conspiring with enemies to hurt him and his Muslim adherents as
much as they could. Therefore, led by his own long experience and Divinely inspired
indicators, the Holy Prophet had made up his mind not to enter into any peace treaty with
any of these people and that the Arabian Peninsula was to be particularized with Muslims
only as a bastion of Islam. This required a proclamation soon after the takeover of Makkah
and the Arabian Peninsula ordering non-Muslims to leave and go somewhere else. But, in
view of Islam’s principle of justice, equity and humane dealing as well as under the
universal mercy of the Holy Prophet himself, doing something like that without allowing a
suitable time limit was not considered appropriate.
(page 307)
Therefore, at the beginning of Surah
Al-Bara’ah (Al-Taubah), separate injunctions were revealed that covered the four
kinds of non-Muslim groups.
The first such group was that of the Quraysh of Makkah who had themselves broken the
treaty of Hudaibiyah. Now, they deserved no extra respite. But, since this was the period
of ‘sacred months’ during which fighting and killing was forbidden by Allah,
therefore, the injunction which covers them appears in the fifth verse of Surah Al-Taubah,
that is
(So, when the sacred months expire,
kill the Mushriks wherever you find them. And catch them and besiege them and sit in
ambush for them everywhere. Then, if they repent and establish salah and pay zakah, leave
their way. Surely, Allah is most Forgiving, Very Merciful - 9:5). It means that they had, though,
forfeited all their rights by breaking the treaty obligation, but observing the sanctity
of the ‘sacred months’ was after all necessary, therefore, they should either
leave the Arabian Peninsula soon after the ‘sacred months’ expire, or embrace
Islam, or be prepared to face war.
Then, there was the second group with whom a peace treaty was made for a specified
period of time and they had abided by it. The injunction about them was given in the
fourth verse of Surah Al-Taubah:
Except those of the Mushriks with whom you
have a treaty, and they have abated nothing of your rights and backed no one against you,
so then, fulfill the treaty with them up to their term. Surely, Allah loves the God-fearing
(9:4).
This injunction pertained to Banu Damurah
and Banu Mudlaj as a result of which they were allowed a respite of nine months.
As for the third and fourth group, only one injunction was revealed to cover both. It
has been mentioned in the first and the second verse of Surah Al-Taubah as follows:
Here is a withdrawal (proclaimed] by Allah
and His Messen-
(page 308)
ger against those of the Mushriks with whom
you have a treaty. So, move in the land freely for four months, and be sure that you can
never defeat Allah and that Allah is about to disgrace the disbelievers - (9:1,2).
Thus, according to the first two verses, all
those who were covered by some treaty without a fixed time limit, or those with whom there
was no treaty, were allowed a respite of four months.
And according to the fourth verse, those who had a treaty for a specified period of
time received a respite until it expired and, according to the fifth verse, the Musriks of
Makkah got their respite until the ‘sacred months’ expired.
…
(page 309)
…
After this public proclamation, the situation was
that the first group, that is, the disbelievers of Makkah had to leave the limits of the
state by the end of the ‘sacred months,’ that is, the end of the month of
Muharram of the Hijrah year 10; and that of the third and fourth groups was the tenth of
Rabi’ath-Thani of the Hijrah year 10. Any contravention of this executive order would
have rendered the offender liable to face an armed confrontation. Under this arrangement,
by the time of Hajj next year, no disbeliever was to remain within state limits. This will
appear in verse 28 of Surah Al-Taubah where it has been said:
(so, let them not come near Al-Masjid-al-haram after
this year of theirs.). And the saying
of the Holy Prophet in Hadith (The disbelievers shall not perform Hajj after this year)
means precisely this.
…
3.2 The Tafsir of Ibn Kathir
The "Tafsir of Ibn Kathir" 14, on chapter 9.
I am using the English commentary volume 4, starting on page 369 and on, published by
Darussalam. The Quranic verses (Ayat) are in Green
color, bold, and Ibn Kathir’s tafsir will be in blue color. Text in { } type
brackets is mine.
This honorable Surah was one of the last
Surahs to be revealed to the Messenger of Allah. Al Bukhari recorded that Al-Bara’
said, "The last Ayah to be revealed was,
They ask you for a legal verdict. Say: "Allah directs (thus) about Al-Kalalah" [4:176], while the last Surah to
be revealed was Bara’ah. The Basmalah was not mentioned in the beginning of this
Surah because the Companions did not write it in the complete copy of the Quran (Mushaf)
they collected, following the Commander of the faithful, ‘Uthman bin ‘Affan, may
Allah be pleased with him.
The first part of this honorable Surah was revealed to the Messenger of Allah when he
returned form the battle of Tabuk, during the Hajj season, which the Prophet thought about
attending. But he remembered that the idolators would still attend that Hajj, as was usual
in past years, and that they perform Tawaf around the House while naked. He disliked to
associate with them and sent Abu Bakr As-Siddiq, may Allah be please with him, to lead
Hajj that year and show the people their rituals, commanding him to inform the idolators
that they would not be allowed to participate in Hajj after that season. He commanded him
to proclaim,
Freedom from (all) obligations (is
declared) from Allah and His Messenger….
to the people. When Abu Bakr had left,
the Messenger sent ‘Ali bin Abu Talib to be the one to deliver this news to the
idolators on behalf of the Messenger for he was the Messenger’s cousin. …
Existing Peace Treaties remained valid
until the End of Their Term
This is an exception regulating the longest extent of time for those who have a
general treaty - with out time mentioned - to four months.
They would have four months to travel the lands in search of sanctuary for themselves
wherever they wish. Those whose treaty mentioned a specific limited time, then the longest
it would extend was to the point of its agreed upon termination date. Hadiths in this
regard preceded. So anyone who had a treaty with Allah’s Messenger it lasted until
its specific termination date. However, those in this category were required to refrain
from breaking the terms of the agreement with Muslims and from helping non-Muslims against
Muslims. This is to the type whose peace agreement with Muslims was carried out to its end.
Allah encouraged honoring such peace treaties, saying,
Surely, Allah loves those who have Taquwa
[9:4], who keep their promises.
5 So when the Sacred Months have passed, then fight the Mushrikin wherever you find
them, and capture them and besiege them, and lie in wait for them in each and every
ambush. But if they repent and perform the Salah, and give the Zakah, then leave their way
free. Verily, Allah is Oft-Forgiving, Most Merciful.
This is the Ayah of the Sword.
Mujahid, ‘Amr bin Shyu’ayb, Muhammad bin Ishaq, Qatadah As-Suddi and
‘Abdur-Rahman bin Zayd bin Aslam said that the four months mentioned in this Ayah are
the four-months grace period mentioned in the earlier Ayah,
So travel freely for four months
throughout the land.
Allah said next,
So when the
Sacred Months have passed… meaning, "Upon
the end of the four months during which We prohibited you from fighting the idolators, and
which is the grace period We gave them, then fight and kill the idolators wherever you
many find them." Allah’s statement next,
t
hen fight the
Mushrikin wherever you find them, means, on the earth in general, except for the Sacred Area, for Allah
said,
And fight not with them at Al Masjid
Al-Haram, unless they fight you there. But if they attack you, then fight them. [2:191]
Allah said here,
And capture them
, executing some and keeping some
as prisoners
and besiege them, and lie in wait for them
in each and every ambush,
do not wait until you find them. Rather,
seek and besiege them in their areas and forts, gather intelligence about them in the
various roads and fairways so that what is made wide looks ever smaller to them. This way,
they will have no choice but to die or embrace Islam,
But if they repent and perform the Salah,
and give the Zakah, then leave their way free. Verily, Allah is Oft-Forgiving, Most
Merciful.
Abu Bakr As-Siddiq used this and other
honorable Ayat (verse or passage) as proof for fighting those who refrained from paying
the Zakah. These Ayat allowed fighting people unless, and until, they embrace Islam and
implement its ruling and obligations….
"I have been commanded to fight the people until they testify that there is no
deity worthy of worship except Allah and that Muhammad is the Messenger of Allah,
establish the prayer and pay the Zakah."
This honorable Ayah
was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, "It
abrogated every agreement of peace between the Prophet and any idolater, every treaty, and
every term." Al-Awfi said that Ibn Abbas commented: "No idolater had any more
treaty or promise of safety ever since Surah Bara’ah was revealed. The four months,
in addition to, all peace treaties conducted before Bara’ah was revealed and
announced had ended by the tenth of the month of Rabi’ Al-Akhir."
3.3 The Tafsir of Ibn Abbas15
9:1
And from his narration on the authority of Ibn 'Abbas who said regarding Allah's
saying:
(Freedom from obligation): '(Freedom
from obligation) this is freedom from
obligation (from Allah and His messenger
towards those of the idolaters with whom ye made a treaty) but then they broke that treaty; freedom from obligation is the breaking
of treaties. Allah says: whosoever has a treaty with the Messenger of Allah let him know
that it is broken. Some of them had a treaty lasting four months, and some of more nine
months, while others had treaties for longer or shorter periods. Others had no treaty with
Allah's Messenger at all. All these treaties were broken except for the treaty with the
Banu Kinanah which was for nine months. Whoever had a treaty for more or less than four
months, their treaties were ratified to last four month beginning from the day of
immolation; and whoever had a treaty of four months, that treaty was ratified to last four
months beginning from the day of immolation. Those who had a treaty of nine months, their
treaties were left as they were, while those who did not sign any treaty, were granted one
of 50 days beginning from the day of immolation until the departure of the person who was
in a state of ritual consecration:
9:2
Allah said to them
(Travel freely in the
land) move about in the land beginning from
the day of immolation for (four months) safe from being killed because of the treaty, (and know) O
disbelievers (that ye cannot escape Allah) that you cannot escape Allah's punishment, by being killed,
after the lapse of a the four months (and
that Allah will confound the disbelievers)
He will punish the disbelievers after four months by subjecting them to death.
9:3
(And a proclamation from Allah)
and this is a declaration from Allah (and His messenger to all men on the day of the Greater
Pilgrimage) on the day of immolation (that Allah is free from obligation to the idolaters) their religion, and the treaties they broke, (and (so
is) His messenger) he is also free from obligation to them. (So, if ye repent) from idolatry and believe in Allah and Muhammad as well as in the Qur'an,
(it will be better for you) than idolatry; (but
if ye are averse) to faith and repentance, (then know)
O idolaters (that ye cannot escape Allah) you cannot escape His punishment. (Give tidings (O
Muhammad) of a painful doom to those who
disbelieve) i.e. that they will be killed
after the elapse of four months.
9:4
(Excepting those of the idolaters with
whom ye (Muslims) have a treaty)
i.e. the
Banu Kinanah after the year of al-Hudaybiyyah, (and
who have since abated nothing of your right)
who they did not break their treaties, i.e. those who had a nine month treaty (nor have
supported anyone) of your enemies (against
you. (As for these), fulfill their treaty to them till their term) i.e. nine months.
(Lo! Allah loveth those who keep their duty (unto Him)) by not breaking their treaties.
9:5
(Then, when the sacred months have passed)
then after the day of immolation when the month of Muharram
passes, (slay the idolaters) whose treaty is for fifty days (wherever ye find them)
whether in the Sacred Precinct or outside it, during the sacred months or at any other
time, (and take them (captive)) imprison them, (and besiege them) in
their homes, (and prepare for them each
ambush) on every road they tread for trade. (But if they repent) from idolatry and believe in Allah (and establish worship)
and acknowledge the five daily prayers (and
pay the poor-due) acknowledge the payment of
the poor-due, (then leave their way free) if they wish to go to the House of Allah. (Lo! Allah is Forgiving) He forgives whoever repents,
(Merciful) towards whosoever dies in a state
of repentance.
9:6
(And if anyone of the idolaters seeketh
thy protection
(O Muhammad), then protect him so that he may hear the word of Allah) so that he may hear your recitation of the words of Allah; (and afterward convey him to his place of safety) to the place he is going, if he remains an unbeliever. (That) which
I have mentioned (is because they are a folk
who know not) Allah's command and His divine
Oneness.
9:7
(How)
this is said by way of astonishment (can there be a treaty with Allah and with His messenger for the
idolaters save those with whom ye made a treaty at the Inviolable Place of Worship?) after the year of al-Hudaybiyyah, the reference here is to
the Banu Kinanah. (So long as they are true
to you) in that they honour their treaty, (be true to them) completely. (Lo! Allah loveth
those who keep their duty) and abstain from
breaking their treaties.
9:8
(How)
this is also said by way of astonishment: how can there be any treaty
between you and them (when, if they have the
upper hand of you) they were to conquer you,
(they regard no pact) they would have no regard for the ties of kinship relating
you ; it is also said: they would have no regard for you in respect of Allah (nor honour about you?) because of the treaty between you (They satisfy you with their mouths) with their tongues (the while
their hearts refuse) while their hearts are
averse to it. (And most of them) all of them (are
wrong-doers) breakers of treaties.
3.4 The Tafsir of Jalalayn16
9:1
This is:
A declaration of immunity from
God and His Messenger to, reach, the idolaters with whom you made a pact, a pact for an indefinite period of time, or one for [a
period of] less than, or more than, four months; the annulment of the pact shall be as God
mentions in His saying:
9:2
'Journey freely, travel in security, O
idolaters, in the land for four months -
beginning
with [the month of] Shawwal, on the basis of what will come shortly - after which there
will be no security for you, and know that
you cannot escape God, that is, you shall
[not] elude His punishment, and that God
degrades the disbelievers', humiliating them
in this world by having them killed, and in the Hereafter, by [sending them to] the Fire.
9:3
A proclamation,
a notification, from God and His Messenger to mankind on the day of the Greater Pilgrimage, the Day of Sacrifice (yawm
al-nahr), that God is free from obligation to
the idolaters, and their pacts, and [so is]
His Messenger, also free from obligation: in that same year, year 9 [of the Hijra], the
Prophet (s) sent forth 'Ali, who proclaimed these verses on the Day of Sacrifice at Mina,
and also [he proclaimed] that after this year no idolater will [be allowed to] make
pilgrimage or circumambulate the House naked, as reported by al-Bukhari. So, if you repent, of unbelief, it will be
better for you; but if you turn away, from
belief, then know that you cannot escape God. And give
tidings to - inform - those who disbelieve of a painful chastisement, namely, [of] slaughter or capture in this world, and of
[punishment in] the Fire in the Hereafter.
9:4
Excepting those of the idolaters with whom
you have made a pact
, and who have not diminished [their commitment to] you in anyway, with regard to the terms of the pact, nor supported, assisted, anyone, from among the disbelievers, against you;
[as for these] fulfill your pact with them
until, the completion of, the term, to which
you have agreed. Truly God loves those who
fear [Him], by fulfilling pacts.
9:5
Then, when the sacred months have passed
- that is, [at] the end of the period of deferment - slay the idolaters wherever you find them, be it during a lawful [period] or a sacred [one], and take them, captive, and confine them, to castles and
forts, until they have no choice except
[being put to] death or [acceptance of] Islam; and
lie in wait for them at every place of ambush,
[at every] route that they use (kulla, 'every', is in the accusative because a [preceding]
genitive-taking preposition has been removed).
But if they repent, of unbelief, and establish prayer and pay the alms, then leave their
way free, and do not interfere with them. God is Forgiving, Merciful, to those who repent.
9:6
And if any one of the idolaters
(ahadun, 'one', is in the nominative because of the
[following] verb [istajaraka, 'seeks your protection'] that validates it) seeks
your protection, requests security from you against being killed, then grant him protection, provide security for him, so
that he might hear the words of God - the
Qur'an - and afterward convey him to his
place of security, that is, the
dwelling-places of his folk, if he does not believe, so that he might reflect upon his
situation - that, which is mentioned, is because
they are a people who do not know, the
religion of God, and so they must [be made to] hear the Qur'an in order to [come to] know
[religion].
9:7
How can the idolaters have a pact with God
and His Messenger
- they cannot -while they
disbelieve in God and His Messenger, acting treacherously; except for those with whom you made a pact at the Sacred Mosque?, the day of al-Hudaybiyya - these were Quraysh, for whom an
exception was made earlier [Q. 9:4]. So long
as they are true to you, keeping to the pact and not breaking it, be true to them, by fulfilling it (fa-ma, 'so long as': the ma is a
conditional particle). Truly God loves the
God-fearing: the Prophet (s) had kept to the
pact made with them until they broke it by supporting the Banu Bakr against Khuza'a.
9:8
How, can they have a pact, when, if they
get the better of you
, [if] they have the
upper hand over you, they do not respect,
[they do not] take into consideration, any bond, kinship, or treaty, pact, with regard to
you, but will instead harm you as much as
they can (the conditional sentence ['if they …'] is [also] a circumstantial
qualifier), pleasing you with their tongues, with charming words, while their hearts refuse,
to be true to these [words]; and most of them
are wicked, violators of pacts.
3.5 Material from Mawdudi’s Introduction to his Commentary.
Historical Background
Now let us consider the historical background of the Sura. The series of events
that have been discussed in this Sura took place after the Peace Treaty of Hudaibiyah. By
that time one-third of Arabia had come under the sway of Islam which had established
itself as a powerful well organized and civilized Islamic State. This Treaty afforded
further opportunities to Islam to spread its influence in the comparatively peaceful
atmosphere created by it. After this Treaty two events took place which led to very
important results.
Problems of the Period
If we keep in view the preceding background we can easily find out the problems
that were confronting the Community at that time. They were: (1) to make the whole of
Arabia a perfect Dar-ul-Islam (2) to extend the influence of Islam to the adjoining
countries (3) to crush the mischiefs of the hypocrites and (4) to prepare the Muslims for
Jihad against the non- Muslim world. Now that the administration of the whole of Arabia
had come in the hands of the Believers and all the opposing powers had become helpless it
was necessary to make a clear declaration of that policy which was to be adopted to make
her a perfect Dar-ul-Islam. Therefore the following measures were adopted.
A clear declaration was made that all the treaties with the mushriks were abolished and
the Muslims would be released from the treaty obligations with them after a respite of
four months (vv. 1-3). This declaration was necessary for uprooting completely the system
of life based on shirk and to make Arabia exclusively the center of Islam so that it
should not in any way interfere with the spirit of Islam nor become an internal danger for
it.
… This was also to serve as an example to the Muslims for eradicating every
vestige of the customs of ignorance from the life of Arabia (and afterwards from the lives
of the Muslims everywhere). In order to enable the Muslims to extend the influence of
Islam outside Arabia they were enjoined to crush with sword the non-Muslim powers and to
force them to accept the sovereignty of the Islamic State. As the great Roman and Iranian
Empires were the biggest hindrances in the way a conflict with them was inevitable. The
object of Jihad was not to coerce them to accept Islam – they were free to accept or not to
accept it – but to prevent them from thrusting forcibly their deviations upon others and the
coming generations. The Muslims were enjoined to tolerate their misguidance only to the
extent that they might have the freedom to remain misguided if they chose to be so
provided that they paid Jizyah (v. 29) as a sign of their subjugation to the Islamic
State.
In order to prepare the Muslims for Jihad against the whole non-Muslim world it was
necessary to cure them even of that slight weakness of faith from which they were still
suffering. …
COMMENTS ON THE COMMENTARIES
The commentaries of Ibn Abbas and Jalalayn don’t add much, but I’ve included
them because they are respected, and at heart they agree with the other commentaries. Each
scholar writes in a distinct tone and focus. Some inject their bias into the text more
than others. From their texts I make the following observations.
1) Muhammad was in control of the Hijaz, including Mecca and of course Medina. The
non-Muslims in that area were weak and unable to threaten Muhammad. Initially Muhammad
allowed the Pagans the same rights to visit their Pagan temple, the Kaba, that they had
allowed him since the Treaty of Hudaybiyyah. Some of these Pagans walked around the Kaba
naked as part of their religion. This and the fact that they rejected Islam offended
Muhammad greatly.
2) The Pagans disliked Muhammad. That should be expected since Muhammad had attacked
and conquered them, killing many of their tribesmen in the process, and coerced many to
"convert" to Islam.
3) Muhammad understood that his military power was now established and he used that
power to entrench and extend his rule. Later he intended to purge the Arabian Peninsula of
all non-Muslims. This is codified officially in chapter 9.
4) There were specific groups of Pagans living in Arabia at that time who had various
types of treaties with Muhammad. Muhammad decided to break or end those treaties and gave
these people a limited amount of time to convert to Islam, leave the area, or fight and
die.
5) Muhammad believed that he was commanded to spread Islam by any means necessary,
certainly including violence and compulsion, and intended to make war upon all those who
refuse to bend the knee to Islam. Bending the knee to Islam meant that one had to pay
extortion (jizya) or believe in Muhammad, and perform the duties required of Muslims.
Those people who refused would be attacked.
_____________________________________________________________________
4. THE ISLAMIC TOMES AND THEOLOGICAL ENCYCLOPEDIAS
4.1 Material from the "Reliance of the Traveller"
17 on
"jihad".
The "Reliance of the Traveler, (the Classic Manual of Islamic Sacred Law)", is one of the more respected
classical works in Islamic theology. This 1200+ page volume contains fundamentals of
Islamic jurisprudence compiled by "the great 13th century hadith scholar and
jurisprudent", Imam Nawawi, and others. This work was not written with a Western
audience in mind. Nawawi wanted to produce a book on Islamic law that was precise, and
accurate; one that taught true Islamic values. The following is a long series of quotes
on jihad.
[Section o9.0, page 599]
"Jihad means to war against non-Muslims, and is etymologically derived from the
word "mujahada", signifying warfare to establish the religion. And it is the
lesser jihad. As for the greater jihad, it is spiritual warfare against the lower self,
(nafs), which is why the Prophet said as he was returning from jihad, "We have
returned from the lesser jihad to the greater jihad."
The scriptural basis for jihad, prior to scholarly consensus is such Koranic verses as:
1) Fighting is prescribed for you
(2:216)
2) Slay them wherever you find them
(4:89)
3) Fight the idolaters utterly (
9:36)
and such Hadiths as the one related by
Bukhari and Muslim that the Prophet said:
"I have been commanded to fight people until they testify that there is no god but
Allah and that Muhammad is the Messenger of Allah, and perform the prayer, and pay zakat.
If they say it, they have saved their blood and possessions from me, except for the rights
of Islam over them. And their final reckoning is with Allah."
And the hadith reported by Muslim,
"To go forth in the morning or evening to fight in the path of Allah is better
than the whole world and everything in it."
[Section o9.1, page 600]
THE OBLIGATORY CHARACTER OF JIHAD
Jihad is communal obligation. When enough people perform it to successfully
accomplish it, it is no longer obligatory upon others. And Allah Most High having said:
Those of the believers who are unhurt but sit behind are not equal to those who fight
in Allah’s path with their property and lives. Allah has preferred those who fight
with their property and lives a whole degree above those who sit behind. And to each Allah
has promised great good." 4:95
[Section o9.3, page 601]
Jihad is also obligatory for everyone able to perform it, male or female, old or young
when the enemy has surrounded the Muslims.
[Section o9.8, page 602]
THE OBJECTIVES OF JIHAD
The Caliph makes war upon the Jews, Christians, and Zoroastrians, provided he has
first invited them to enter Islam in faith and practice, and if they will not, then
invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya,
def: o11.4) - which is the significance of their paying it, not the money itself - while
remaining in their ancestral religions (O: and the war continues) until they become
Muslim or else pay the non-Muslim poll tax (O: in accordance with the word of Allah Most
High,
"Fight those who do not believe in
Allah and the Last Day and who forbid not what Allah and His messenger have forbidden
– who do not practice the religion of truth, being of those who have been given the
Book – until they pay the poll tax out of hand and are humbled." 9:29
[Section o9.9, page 603]
The Caliph fights all other peoples until they become Muslim (O: because they are not a
people with a Book, nor honored as such, and are not permitted to settle with paying the
poll tax (jizya)) …
[Section q2.4, page 718 - I added this as support for justifying what we call suicide
bombers. They are not committing suicide, rather they are dedicated warriors for Islam.]
"There is no disagreement among scholars that it is permissible for a single
Muslim to attack battle-lines of unbelievers headlong and fight them even if he knows he
will be killed. ..."
4.2 Material from the Encyclopedia
of Islam18 on jihad.
Jihad etymologically signifies an effort directed towards a determined objective. (Cf.
idjtihad : the work of the scholar-jurists in seeking the solution of legal problems;
mudjahada or, again, jihad: an effort directed upon oneself for the attainment of moral
and religious perfection. Certain writers, particularly among those of Shi’ite
persuasion, qualify this jihad as "spiritual jihad" and as "the greater
jihad", in opposition to the jihad which is our present concern and which is called
physical jihad" or "the lesser jihad". It is, however, very much more usual
for the term jihad to denote this latter form of "effort").
In law, according to general doctrine and in historical tradition, the jihad consists
of military action with the object of the expansion of Islam and, if need be, of its
defense.
The notion stems from the fundamental principle of the universality of Islam: this
religion, along with the temporal power which it implies, ought to embrace to whole
universe, if necessary by force. The principle, however, must be partially combined with
another which tolerates the existence, within the Islamic community itself, of the
adherents of "the religions with holy books", i.e., Christians, Jews and Madjus
[q.v.]. As far as these latter are concerned the jihad ceases as soon as they agree to
submit to the political authority of Islam and to pay the poll tax ( jizya [q.v.]) and the
land tax (kharadj [q.v.] As long as the question could still, in fact, be posed, a
controversy existed—generally resolved by a negative answer—on the question as
to whether the Christians and Jews of the Arabian peninsula were entitled to such
treatment as of right. To the non-scriptuaries, in particular the idolaters, this half
measure has no application according to the opinion of the majority: their conversion to
Islam is obligatory under pain of being put to death or reduced into slavery.
In principle, the jihad is the one form of war which is permissible in Islam, for, in
theory, Islam must constitute a single community organized under a single authority and
any armed conflict between Muslims is prohibited.
Following, however, the disintegration of Muslim unity and the appearance, beginning in
the middle of the 2nd/8th century, of an ever increasing number of independent States, the
question arose as to how the wars which sprang up between them were to be classified. They
were never included within the strict notion of jihad —even in the case of wars
between states of different religious persuasion—at least according to the general
Sunni doctrine; and it is only by an abuse of language that this term is sometimes applied
to them, while those authors who seek for a precise terminology label them only as kital
or mukatala (conflict, war). There is even hesitation in referring to the struggle against
the renegade groups in Islam as jihad. The viewpoint of Shi’ite doctrine is not
the same, for, according to the Shi’a, a refusal to subscribe to their teaching
is equivalent to unbelief (kufr). The same holds good, a fortiori, for the Kharidjite
doctrine [see further TAKFIR].
The jihad is a duty. This precept is laid down in all the sources. It is true that
there are to be found in the Kuran divergent, and even contradictory, texts. These are
classified by the doctrine, apart from certain variations of detail, into four successive
categories: those which enjoin pardon for offences and encourage the invitation to Islam
by peaceful persuasion; those which enjoin fighting to ward off aggression; those which
enjoin the initiative in attack, provided it is not within the four sacred months; and
those which enjoin the initiative in attack absolutely, at all times and in all places. In
sum, these differences correspond to the stages in the development of Muhammad 's thought
and to the modifications of policy resulting from particular circumstances; the Meccan
period during which Muhammad, in general, confines himself to moral and religious
teaching, and the Medina period when, having become the leader of a politico-religious
community, he is able to undertake, spontaneously, the struggle against those who do not
wish to join this community or submit to his authority. The doctrine holds that the later
texts abrogate the former contradictory texts (the theory of naskh [q.v.]),
to such effect that only those of the last category remain indubitably valid; and,
accordingly, the rule on the subject may be formulated in these absolute terms: "the
fight (jihad) is obligatory even when they (the unbelievers) have not themselves started
it".
In two isolated opinions, however, attempts were made to temper the rule in some
respects. According to one of these views, attributed to ‘Ata (d. 114/732-3), the
ancient prohibition against fighting during the sacred months remains valid; while
according to the other, attributed to Sufyan al-Thawri (born 97/715), the jihad is
obligatory only in defense; it is simply recommended (li 'l-nadb) in attack. According to
a view held by modern orientalist scholarship, Muhammad's conception of the jihad as
attack applied only in relation to the peoples of Arabia; its general application was the
result of the idjma’ (general consensus of opinion) of the immediately succeeding
generations. At root, of course, this involves the problem as to whether Muhammad had
conceived of Islam as universal or not.
…
Characteristics of the duty of jihad.
The jihad is not an end in itself but a means which, in itself, is an evil (fasad),
but which becomes legitimate and necessary by reason of the objective towards which it is
directed: to rid the world of a greater evil; it is "good" from the fact that
its purpose is "good" (hasan li-husn ghayrih).
A religious duty.
The jihad has the effect of extending the sway of the faith; it is prescribed by
God and his Prophet; the Muslim dedicates himself to the jihad in the same way that, in
Christianity, the monk dedicates himself to the service of God; in the same vein it is
said in different Hadiths that "the jihad is the monasticism of Islam"; the
jihad is "an act of pure devotion"; it is "one of the gates to
Paradise"; rich heavenly rewards are guaranteed for those who devote themselves to
it; those who fall in the jihad are the martyrs of the faith, etc. A substantial part of
the doctrine reckons the jihad among the very "pillars" (arkan) of the religion,
along with prayer and fasting etc. It is a duty which falls upon every Muslim who is male,
free and able-bodied. It is generally considered that non-Muslims may be called upon to
assist the Muslims in the jihad
…
Its perpetual character.
The duty of the jihad exists as long as the universal domination of Islam has not
been attained. "Until the day of the resurrection", and "until the end of
the world" say the maxims. Peace with non-Muslim nations is, therefore, a provisional
state of affairs only; the chance of circumstances alone can justify it temporarily.
Furthermore there can be no question of genuine peace treaties with these nations; only
truces, whose duration ought not, in principle, to exceed ten years, are authorized. But
even such truces are precarious, inasmuch as they can, before they expire, be repudiated
unilaterally should it appear more profitable for Islam to resume the conflict. It is,
however, recognized that such repudiation should be brought to the notice of the infidel
party, and that he should be afforded sufficient opportunity to be able to disseminate the
news of it throughout the whole of his territory [see SULH].
Its defensive as well as offensive character.
The jihad has principally an offensive character; but it is equally a jihad when it
is a case of defending Islam against aggression. This indeed, is the essential purpose of
the ribat [q.v.] undertaken by isolated groups or individuals settled on the frontiers of
Islam. The ribat is a particularly meritorious act.
Finally, there is at the present time a thesis, of a wholly apologetic character,
according to which Islam relies for its expansion exclusively upon persuasion and other
peaceful means, and the jihad is only authorized in cases of "self defense" and
of "support owed to a defenseless ally or brother". Disregarding entirely the
previous doctrine and historical tradition, as well as the texts of the kuran and the
sunna on the basis of which it was formulated, but claiming, even so, to remain within the
bounds of strict orthodoxy, this thesis takes into account only those early texts which
state the contrary (v. supra).
(E. Tyan)
4.3 Material from the Encyclopaedia of the Quran19
[The article starts on page 35 of volume 3, J-Q. I am picking up on page 40. I’ve
take the liberty to inject a few paragraph breaks].
… There are also Quranic references to treaties with infidels and to peace
(Q2:208; 4:90; 8:61; cf. Q 3:28; 47:35; see CONTRACTS AND ALLIANCES). All these are in
conflict with the clear order to fight the idolaters (mushrikun), until they are
converted to Islam and is known as "the sword verse" (ayat al-sayf, SEE
POLYTHEISM AND ATHEISM). Q 9:29 orders Muslims to fight the People of the Book (q.v.)
until they consent to pay tribute (jizya, SEE POLL TAX), thereby recognizing the
superiority of Islam. It is known as "the jizya verse" (ayat al-jizya,
occasionally also as "the sword verse"). The Quran does not lay down rules for
cases of Muslim defeat, although there is a long passage discussing such an occurrence (Q
3:139-75, SEE ALSO 4:104; SEE VICTORY).
A broad consensus among medieval exegetes and jurists exists on the issue of waging
war. The simplest and earliest solution of the problem of contradictions in the Quran was
to consider Q 9:5 and 9:29 as abrogating all the other statements. Scholars seem sometimes
to have deliberately expanded the list of the abrogated verses, including in it material
that is irrelevant to the issue of waging war (e.g. Q2:83, see Ibn al-Barzi, Nasikh,
23; Ibn al-Jawzi, Musaffa, 14; id., Nawasikh, 156-8; Baydawi, Anwar,
i, 70; Tabari, Tafsir, i, 311; other examples: Q 3:111; 4:63; 16:126, 23:96; 25:63;
28:55; 38:88; 39:3). The number of verses abrogated by Q 9:5 and 9:29 is sometimes said to
exceed 120 (Ibn al-Barzi, Nasikh, 22-3 and passim; also Powers, Exegetical genre,
138). Several verses are considered as both abrogating and abrogated, in turn, by others.
The Muslim tradition, followed by modern scholars (SEE POST-ENLIGHTENMENT ACADEMIC STUDY
OF THE QURAN), associated various verses with developments in the career of the Prophet.
It is related that, in the beginning, God instructed the prophet to avoid the infidels and
to forgive them. The Prophet was actually forbidden to wage war while in Mecca (q.v.).
After the emigration to Medina (hijra) the Muslims were first permitted to fight in
retaliation for the injustice (see JUSTICE AND INJUSTICE) done them by the Meccans (Q
22:39-40). Then came the order to fight the infidels generally, yet certain restrictions
were prescribed. Eventually all restrictions were removed and all treaties with infidels
were repudiated by Q9:1-14, and the ultimate divine orders were expressed in Q 9:5 and
9:29. (There are many versions of this scheme, see ‘Abdallah b. Wahb, Jami’,
fol. 15b; Abu ‘Ubayd, Nasikh, 190-7; Baydawi, Anwar, i, 634; Khazin, Lubab,
i, 168; Shafi’i, Tafsir, 166-73; Jassas, Ahkam, i, 256-63; cf. Ibn al-Jawzi,
Nawasikh, 230.)
This evolutionary explanation relies on the technique of abrogation to account for the
contradictory statements in the Quran. Although details are disputed, this explanation is
not a post-quranic development constructed retrospectively (see Firestone, Jihad,
exp. chaps. 3-4). In addition to its obvious rationality, this evolution is attested in
the Quran itself (Q 4:77). Many exegetes, however, avoided the technique of abrogation for
theological and methodological reasons, but achieved the same result by other means (e.g.
Ibn al-Jawzi, Nawasikh). Thus, in spite of differences of opinions regarding the
interpretation of the verses and the relations between them, the broad consensus on the
main issue remained: whether by abrogation, specification or other techniques, the order
to fight unconditionally (Q 9:5, 9:29) prevailed. Some commentators, however, argued that
the verses allowing peace (Q 4:90, 8:61) were neither abrogated nor specified, but
remained in force. By the assignation technique, peace is allowed when it is in the best
interest of the Muslims (e.g. in times of Muslim weakness, see e.g. Jassas, Ahkam,
ii, 220; iii, 69-70). In fact this was the position adopted by the four major schools of
law (see Peters, Jihad, 32-7).
In a few verses, the cause or purpose of Muslim warfare is mentioned as self-defense,
and retaliation for aggression, for the expulsion from Mecca and for the violation of
treaties (Q 2:217; 4:84, 91; 5:33; 9:12-3; 22:39-40, 60:9, cf. 4:89). In one case, defense
of weak brethren is adduced (Q 4:75; see BROTHER AND BROTHERHOOD). On the basis of the
"sword verse" (Q 9:5) and the "jizya verse" (Q 9:29) it is clear that
the purpose of fighting the idolaters is to convert them to Islam, whereas the purpose of
fighting the People of the Book is to dominate them.
Many commentators interpret Q 2:193 and 8:39 ("fight them until there is no more fitna")
as an instruction to convert all the polytheists to Islam by force if need be (e.g.
Khazin, Lubab, ii, 183; Jassas, Ahkam, i, 260). It appears, however, that fitna
(see DISSENSION; PARTIES AND FACTIONS) originally did not mean polytheism, but
referred to attempts by infidels to entice Muslims away from Islam. Such attempts are
mentioned in many Quranic verses (e.g. Q 3:149; 14:30; 17:73-4; for Q 2:193 see e.g.
Tabari, Tafsir, ii, 254 see APOSTASY). Thus the purpose of war in Q 2:193 and 8:39 would
be not conversion of infidels, but the preservation of the Muslim community. Conversion as
the purpose of Muslim warfare is also implied by some interpretations of Q 2:192 and
48:16. In later literature the formulation of the purpose of war is "that God’s
word reign supreme" (li-takuna kalimatu llahi hiya l-ulya), but in the Quran
this phrase is not associated with warfare (Q 9:40; cf. 9:33 = 61:9; 48:28).
4.4 Material from the Shorter Encyclopedia of Islam20, page 89
[Note: The text transliterates "jihad" as "djihad"].
DJIHAD
holy war. The spread of Islam by arms is a religious duty upon Muslims in general.
It narrowly escaped being a sixth rukn, or fundamental duty, and is indeed still so
regarded by the descendants of the Kharidjis. This position was reached gradually but
quickly. In the Meccan Suras of the Kuran patience under attack is taught; no other
attitude was possible. But at Madina the right to repel attack appears, and gradually it
became a prescribed duty to fight against and subdue the hostile Meccans. Whether Muhammad
himself recognized that his position implied steady and unprovoked war against the
unbelieving world until it was subdued to Islam may be in doubt. Traditions are explicit
on the point; but the Kuranic passages speak always of the unbelievers who are to be
subdued as dangerous or faithless. Still, the story of his writing to the powers around
him shows that such a universal position was implicit in his mind, and it certainly
developed immediately after his death, when the Muslim armies advanced out of Arabia. It
is now a fard ‘ala ‘l-kifaya, a duty in general on all male, free, adult
Muslims, sane in mind and body and having means enough to reach the Muslim army, yet not a
duty necessarily incumbent on every individual but sufficiently performed when done by a
certain number. So it must continue to be done until the whole world is under the rule of
Islam.
COMMENTS ON THE TOMES
I have to say up front that I was surprised to see how the tomes all agreed with each
other! The Muslim scholars’ work agreed with the non-Muslims’ work concerning
the nature, scope, methodology, and goals of jihad. It is unusual to see the various
authors all agree upon something so controversial. 9:5 is referenced in some of the works
and is understood to be one of several verses that support the violent nature of jihad.
Here are some comments:
- Jihad is "holy war", the effort to spread Islam by force. When the scholars
talk about jihad they’re not talking about the "inner struggle".
They’re talking about killing, beheadings, and destruction.
- 9:5 forms part of the theology of jihad.
- 9:5 is focused upon Pagans or polytheists.
- Muhammad intended for Islam to rule the world. His faith was to crush and dominate all
that was non-Islamic.
- Muhammad’s rules for violence changed over time. 9:5 abrogates earlier Quranic
verses that encourage peace.
- Muhammad’s choice to now make war upon the non-Muslims reflects how Muhammad
invented Islam as he went along. This was power through stages: a rise in power led to a
new expansion of violence. It increased in scope and application, and became less
restrictive as his power increased. The trail of blood behind Muhammad grew wider over
time. When he was weak his "god" told him not to fight. Once he had power, he
drew the sword easily enough. Circumstances changed, Islam changed.
_____________________________________________________________________
5. QURANIC VERSES THAT CORROBORATE 9:5
There are many verses in the Quran that pertain to violence and jihad and we cannot
examine them all here. However, there are two key verses found in chapter 9 that parallel
9:5 and corroborate the assertion that jihad is offensive. These are 9:29, and 9:123.
We’ll start with 9:29. Below are 3 translations.
Fight those who believe not in Allah nor the Last
Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor
acknowledge the religion of Truth, (even if they are) of the People of the Book, until
they pay the Jizya with willing submission, and feel themselves subdued. (Yusuf Ali).
Fight against such of those who have been given the Scripture as believe not in Allah
nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and
follow not the Religion of Truth, until they pay the tribute readily, being brought low.
(Pickthall).
Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit
what Allah and His Messenger have prohibited, nor follow the religion of truth, out of
those who have been given the Book, until they pay the tax in acknowledgment of
superiority and they are in a state of subjection. (Shakir).
Notice the similarity between 9:5 and 9:29? They are nearly identical except Muhammad
allowed a provision that the Jews and Christians pay the extortion tax if they want to
remain true to their faiths. Otherwise they would have to convert to Islam or die.
5.1 Supporting actions: Material from Muir’s sira, "Life of Muhammad".
The account comes from Muir’s21 biography of Muhammad. This
action probably preceded Muhammad’s journey to Tabuk and it describes Muhammad’s
attitudes and intentions towards Christians and Jews. It describes Muhammad’s effort
against an imaginary army of Christians that were supposedly going to attack him. He
marshaled 30,000 of his troops and they went hundreds of miles north to the town of Tabuk
to do battle. However, upon arriving, they found that there was no army there. Muhammad
then sent a detachment to Aylah, a small Christian fishing village, to give them the
aforementioned options: convert to Islam, pay the extortion tax, or die. The Christian
leaders there decided to pay the extortion. Below is the letter Muhammad wrote to the
leaders containing his demands.
"To John ibn Rabah and the Chiefs of
Aylah. Peace be on you! I praise God for you, beside whom there is no Lord. I will not
fight against you until I have written thus unto you. Believe, or else pay tribute. And be
obedient unto the Lord and his Prophet, and the messengers of his Prophet. Honor them and
clothe them with excellent vestments, not with inferior raiment. Specially clothe Zeid
with excellent garments. As long as my messengers are pleased, so likewise am I. Ye know
the tribute. If ye desire to have security by sea and by land, obey the Lord and his
Apostle, and he will defend you from every claim, whether by Arab or foreigner, saving the
claim of the Lord and his Apostle. But if ye oppose and displease them, I will not accept
from you a single thing, until I have fought against you and taken captive your little
ones and slain the elder.
Muhammad’s attack upon these people corresponds to his teachings in chapter 9,
"Make war upon the Christians and Jews, unless they convert or pay the
extortion." Real Islam, i.e. Muhammad’s Islam, is clearly taught in the Quran,
and demonstrated by Muhammad’s actions. Muhammad’s actions speak loudly here.
Committed near the end of his life, they clearly portray what he wanted his followers to
continue to do: attack and conquer non-Muslim people.
Now the Jews and Christians that Muhammad was talking about were not tribes near Mecca
or Medina. Those Jews had already been conquered, driven off, or massacred. The Christians
south of Muhammad had already entered into a submission treaty with Muhammad. However,
beyond those regions, they were Jews and Christians who were not under the yoke of Islam
and Muhammad wanted them subjected to his rule.
We’ve seen the Quran’s command to make war on Christians and Jews, and
we’ve seen Muhammad do just that. Muhammad’s actions corresponded with his
teachings. Now let’s see what the commentaries say.
5.2 Material from the Maariful Tafsir on 9:29
Verse 28 appearing earlier referred to Jihad
against the Mushriks of Makkah. The present verses talk about Jihad against the People of
the Book. In a sense, this is a prelude to the battle of Tabuk that was fought against the
People of the Book. In Tafsir al-Durr al-Manthur, it has been reported from the Quran
commentator, Mujahid that these verses have been revealed about the battle of Tabuk. Then,
there is the reference to "those who were given the Book". In Islamic religious
terminology, they are referred to as "ahl al-Kitab" or People of the Book. In
its literal sense, it covers every disbelieving group of people who believe in a Scripture
but, in the terminology of the Holy Quran, this term is used for Jews and Christians only
- because, only these two groups from the People of the Book were well-known in and around
Arabia. Therefore, addressing the Mushriks of Arabia, the Holy Quran has said,
lest you should say, "The Book was
sent down only upon two groups before us, were ignorant of what they studied."
As for the injunction of Jihad against
the People of the Book given in verse 29, it is really not particular to the People of the
Book. The fact is that this very injunction applies to all disbelieving groups - because,
the reasons for the injunction to fight mentioned next are common to all disbelievers.
…
5.3 Material from Ibn Kathir’s commentary on 9:29.
The Order to fight People of the Scriptures
until They give the Jizyah
Allah said,
(Fight against those who believe not in
Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His
Messenger, and those who acknowledge not the religion of truth among the People of the
Scripture, until they pay the Jizyah with willing submission, and feel themselves
subdued.)
Therefore, when People of the Scriptures
disbelieved in Muhammad , they had no beneficial faith in any Messenger or what the
Messengers brought. Rather, they followed their religions because this conformed with
their ideas, lusts and the ways of their forefathers, not because they are Allah's Law and
religion. Had they been true believers in their religions, that faith would have directed
them to believe in Muhammad , because all Prophets gave the good news of Muhammad's advent
and commanded them to obey and follow him. Yet when he was sent, they disbelieved in him,
even though he is the mightiest of all Messengers. Therefore, they do not follow the
religion of earlier Prophets because these religions came from Allah, but because these
suit their desires and lusts. Therefore, their claimed faith in an earlier Prophet will
not benefit them because they disbelieved in the master, the mightiest, the last and most
perfect of all Prophets . Hence Allah's statement,
(Fight against those who believe not in
Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His
Messenger, and those who acknowledge not the religion of truth among the People of the
Scripture,)
This honorable Ayah was revealed with the
order to fight the People of the Book, after the pagans were defeated, the people entered
Allah's religion in large numbers, and the Arabian Peninsula was secured under the
Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures,
Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the
Romans and called the people to Jihad announcing his intent and destination. The Messenger
sent his intent to various Arab areas around Al-Madinah to gather forces, and he collected
an army of thirty thousand. Some people from Al-Madinah and some hypocrites, in and around
it, lagged behind, for that year was a year of drought and intense heat. The Messenger of
Allah marched, heading towards Ash-Sham to fight the Romans until he reached Tabuk, where
he set camp for about twenty days next to its water resources. He then prayed to Allah for
a decision and went back to Al-Madinah because it was a hard year and the people were
weak, as we will mention, Allah willing.
Paying Jizyah is a Sign of Kufr and Disgrace
Allah said,
(until they pay the Jizyah),
if they do not choose to embrace Islam,
(with willing submission)
, in defeat and subservience,
(and feel themselves subdued.),
disgraced, humiliated and belittled.
Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above
Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu
Hurayrah that the Prophet said,
…
VERSE 9:123
Below are 3 translations.
O ye who believe! fight the unbelievers who gird you
about, and let them find firmness in you: and know that Allah is with those who fear Him.
(Ali).
O ye who believe! Fight those of the disbelievers who are near to you, and let them
find harshness in you, and know that Allah is with those who keep their duty (unto Him).
(Pickthall).
O you who believe! fight those of the unbelievers who are near to you and let them find
in you hardness; and know that Allah is with those who guard (against evil). (Shakir).
Let’s see what the scholars say about this verse.
5.4 MAARIFUL TAFSIR ON 9:123
Page 503
Previous verses carried inducement to Jihad. The
first verse from the present ones (123) which opens with the words:
(O those who believe, fight those disbelievers who are
near you) gives details, for disbelievers
are spread out all over the world and any confrontation with them has to have some sort of
functional sequence. The verse says that Jihad should first be waged against those of the
disbelievers who were near. "Being near" could be taken in terms of the place,
that is, the disbelievers who live closer to home base should be fought against first. And
it could also be understood in terms of relationship, that is, those who are near in
kinship, parentage and other social bonds should be given precedence. This is because
Islamic Jihad is essentially carried out in their interest and for their well being,
therefore, when it comes to care and concern, kinsfolk have precedence - similar to the
command given to the Holy Prophet (And warn your near relatives against the punishment of
Allah - 26:214). He carried out the command by assembling people from his family and
conveyed to them the Word of Allah as revealed to him. The circle then became larger.
Keeping the same principle of near and far, confronted first, as compared to other, were
disbelievers who lived in the vicinity of Madinah, such as Banu Qurayzah, Banu Nadir, and
the people of Khaibar. After that came the fight against the rest within the Arabian
Peninsula. And after things were settled there came the last command to fight the
disbelievers of Byzantium that resulted in the expedition of Tabuk.
5.5 IBN KATHIR ON 9:123
(I’ve taken the liberty to break the quotation below into paragraphs).
The Order for Jihad against the
Disbelievers, the Closest, then the Farthest Areas
Allah commands the believers to fight the disbelievers, the closest in area to the
Islamic state, then the farthest. This is why the Messenger of Allah started fighting the
idolators in the Arabian Peninsula. When he finished with them and Allah gave him control
over Makkah, Al-Madinah, At-Ta'if, Yemen, Yamamah, Hajr, Khaybar, Hadramawt and other Arab
provinces, and the various Arab tribes entered Islam in large crowds, he then started
fighting the People of the Scriptures.
He began preparations to fight the Romans who were the closest in area to the Arabian
Peninsula, and as such, had the most right to be called to Islam, especially since they
were from the People of the Scriptures. The Prophet marched until he reached Tabuk and
went back because of the extreme hardship, little rain and little supplies. This battle
occurred on the ninth year after his Hijrah. In the tenth year, the Messenger of Allah was
busy with the Farewell Hajj. The Messenger died eighty-one days after he returned from
that Hajj, Allah chose him for what He had prepared for him [in Paradise].
After his death, his executor, friend, and Khalifah, Abu Bakr As-Siddiq, may Allah be
pleased with him, became the leader. At that time, the religion came under attack and
would have been defeated, if it had not been for the fact that Allah gave the religion
firmness through Abu Bakr, who established its basis and made its foundations firm. He
brought those who strayed from the religion back to it, and made those who reverted from
Islam return. He took the Zakah from the evil people who did not want to pay it, and
explained the truth to those who were unaware of it. On behalf of the Prophet , Abu Bakr
delivered what he was entrusted with. Then, he started preparing the Islamic armies to
fight the Roman cross worshippers, and the Persian fire worshippers. By the blessing of
his mission, Allah opened the lands for him and brought down Caesar and Kisra and those
who obeyed them among the servants.
Abu Bakr spent their treasures in the cause of Allah, just as the Messenger of Allah
had foretold would happen. This mission continued after Abu Bakr at the hands of he whom
Abu Bakr chose to be his successor, Al-Faruq, the Martyr of the Mihrab, Abu Hafs, `Umar
bin Al-Khattab, may Allah be pleased with him. With `Umar, Allah humiliated the
disbelievers, suppressed the tyrants and hypocrites, and opened the eastern and western
parts of the world. The treasures of various countries were brought to `Umar from near and
far provinces, and he divided them according to the legitimate and accepted method. `Umar
then died as a martyr after he lived a praise worthy life. Then, the Companions among the
Muhajirin and Ansar agreed to chose after `Umar, `Uthman bin `Affan, Leader of the
faithful and Martyr of the House, may Allah be pleased with him. During `Uthman's reign,
Islam wore its widest garment and Allah's unequivocal proof was established in various
parts of the world over the necks of the servants. Islam appeared in the eastern and
western parts of the world and Allah's Word was elevated and His religion apparent. The
pure religion reached its deepest aims against Allah's enemies, and whenever Muslims
overcame an Ummah, they moved to the next one, and then the next one, crushing the
tyrannical evil doers. They did this in reverence to Allah's statement,
(O you who believe! Fight those of the
disbelievers who are close to you,)
COMMENTS ON THE CORROBORATING VERSES
9:5 is corroborated by 9:29, 9:123, and other verses. 9:29 is also supported by
Muhammad’s actions. He walked the walk that he talked. He taught to make war upon and
subject others, and he did just that. The scholars state that jihad against the Christians
and Jews followed the same direction as the jihad against the pagans: ever expanding.
Note Muhammad’s method in dealing with the Christians of Aylah: before he attacked
them, he invited them to convert to Islam and then threatened them. Note his words: "
But if ye oppose and displease them, I will not accept from
you a single thing, until I have fought against you and taken captive your little ones and
slain the elder." Muhammad would do to them what he did to
previous Jews: kill the adult males and enslave the women and children.
Ibn Kathir notes that the Caliphs Abu Bakr, Umar, Uthman, and Ali, did exactly what
Muhammad did and commanded: they attacked and conquered non-Muslim peoples.
______________________________________________________________________
SUMMARY
The traditional understanding of "The Verse of the Sword", that jihad is
offensive, is rooted in the theological foundations of Islam: the Quran, the Sunnah, and
the supporting Islamic source materials.
We’ve taken the simple command of 9:5 – "fight and kill them unless they
convert" and established this understanding by examining the Islamic references
and source materials. Below is a selection of quotes from those sources.
From Ibn Ishaq’s biography
"i.e. one of those whom I have ordered you to
kill,"
"Then the apostle gave orders to fight the
polytheists who had broken the special agreement as well as those who had a general
agreement after the four months which had been given them as a fixed time, save that if
any one of them showed hostility he should be killed for it…."
From Tabari’s history:
"For you are more deserving of this authority
than they are, as it was by your swords that those who were not yet converted came to obey
this religion."
… So God guided with the truth whoever responded to Him, and the Apostle of God,
with His permission, struck whoever turned his back to Him until he came to Islam,
willingly or grudgingly.
From the commentaries (Ibn Kathir):
"Abu Bakr As-Siddiq used this and other
honorable Ayat (verse or passage) as proof for fighting those who refrained from paying
the Zakah. These Ayat allowed fighting people unless, and until, they embrace Islam and
implement its ruling and obligations….
"I have been commanded to fight the people until they testify that there is no
deity worthy of worship except Allah and that Muhammad is the Messenger of Allah,
establish the prayer and pay the Zakah."
From the tomes (Reliance of the Traveller):
The Caliph fights all other peoples until they
become Muslim (O: because they are not a people with a Book, nor honored as such, and are
not permitted to settle with paying the poll tax (jizya)) …
From the Quran (9:29):
Fight those who do not believe in Allah, nor in the
latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow
the religion of truth, out of those who have been given the Book, until they pay the tax
in acknowledgment of superiority and they are in a state of subjection.
The words and actions of Muhammad, the words and actions of the immediate Caliphs,
the commentary of the Muslim scholars, the analysis in the tomes, and the theme in
the Quran all agree: Islam was to expand by force and 9:5 is part of the foundation
of that theology.
_____________________________________________________________________
CONCLUSION
We’ve examined the historical and scholarly Islamic documents related to 9:5 and
jihad and there is only one conclusion that can be drawn: 9:5 was meant to be both
offensive and defensive and was meant for worldwide application. The theology of jihad is
composed in part of verse 9:5 and in particular this verse applies to
"polytheists". Corresponding to 9:5, 9:29 issues a similar edict of war upon
Jews and Christians, forcing them to bow the knee to Islam in humility, pay extortion, or
die.
True Islam, real Islam, Muhammad’ Islam, is a poison in humanity’s soul. In
this case it subjects man to a satanic brutality, "believe or die", where son
will turn against family, friends against friends, and blood spills if one challenges the
belief of Muhammad’s dominance.
Further reading:
"Kill those who Associate Partners (Mushrikun) Wherever You Find Them!"
— a historical and contextual exegesis of Q. 9:5 and 29.
_____________________________________________________________________
APPENDIX 1 Various English translations of the Quran.
Yusuf Ali
9:1 A (declaration) of immunity from Allah and His Messenger, to those of the Pagans
with whom ye have contracted mutual alliances:-
9:2 Go ye, then, for four months, backwards and forwards, (as ye will), throughout the
land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will
cover with shame those who reject Him.
9:3 And an announcement from Allah and His Messenger, to the people (assembled) on the
day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations
with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye
that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith.
9:4 (But the treaties are) not dissolved with those Pagans with whom ye have entered
into alliance and who have not subsequently failed you in aught, nor aided any one against
you. So fulfill your engagements with them to the end of their term: for Allah loveth the
righteous.
9:5 But when the forbidden months are past, then fight and slay the Pagans wherever ye
find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of
war); but if they repent, and establish regular prayers and practise regular charity, then
open the way for them: for Allah is Oft-forgiving, Most Merciful.
9:6 If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear
the word of Allah; and then escort him to where he can be secure. That is because they are
men without knowledge.
9:7 How can there be a league, before Allah and His Messenger, with the Pagans, except
those with whom ye made a treaty near the sacred Mosque? As long as these stand true to
you, stand ye true to them: for Allah doth love the righteous.
9:8 How (can there be such a league), seeing that if they get an advantage over you,
they respect not in you the ties either of kinship or of covenant? With (fair words from)
their mouths they entice you, but their hearts are averse from you; and most of them are
rebellious and wicked.
Pickthall
9:1 Freedom from obligation (is proclaimed) from Allah and His messenger toward those
of the idolaters with whom ye made a treaty.
9:2 Travel freely in the land four months, and know that ye cannot escape Allah and
that Allah will confound the disbelievers (in His Guidance).
9:3 And a proclamation from Allah and His messenger to all men on the day of the
Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His
messenger. So, if ye repent, it will be better for you; but if ye are averse, then know
that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who
disbelieve,
9:4 Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have
since abated nothing of your right nor have supported anyone against you. (As for these),
fulfill their treaty to them till their term. Lo! Allah loveth those who keep their duty
(unto Him).
9:5 Then, when the sacred months have passed, slay the idolaters wherever ye find them,
and take them (captive), and besiege them, and prepare for them each ambush. But if they
repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is
Forgiving, Merciful.
9:6 And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect
him so that he may hear the Word of Allah, and afterward convey him to his place of
safety. That is because they are a folk who know not.
9:7 How can there be a treaty with Allah and with His messenger for the idolaters save
those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are
true to you, be true to them. Lo! Allah loveth those who keep their duty.9:8 How (can
there be any treaty for the others) when, if they have the upper hand of you, they regard
not pact nor honour in respect of you? They satisfy you with their mouths the while their
hearts refuse. And most of them are wrongdoers.
_____________________________________________________________________
APPENDIX 2: Months of the Islamic Calendar
1. Muharram or Muharram ul Haram
2. Safar
3. Rabi' al-awwal
4. Rabi' al-thani or Rabi' al-Akhir
5. Jumada al-awwa
6. Jumada al-thani
7. Rajab
8. Sha'aban
9. Ramadan
10. Shawwal
11. Dhu al-Qi'dah
12. Dhu al-Hijjah
_____________________________________________________________________
REFERENCES
1) http://www.answering-islam.org/Quran/abrogatedverses.html
2) http://www.muhammadanism.org/Quran/abrogation_koran.pdf
3) http://www.answering-islam.org/Authors/Farooq_Ibrahim/abrogation.htm
4) http://www.answering-islam.org/Silas/abrogation.htm
5) Ali, Yusef, "The Holy Qur'an", published by Amana, Beltsville, Maryland,
USA, 1989
6) http://www.usc.edu/dept/MSA/quran/maududi/mau9.html
7) Dawood, N. J., "The Koran", Penguin, London, England, 1995
8) Guillaume, A., "The Life of Muhammad", a translation of Ibn Ishaq's
"Sirat Rasul Allah", Oxford University Press, Karachi, Pakistan.
9) Ibn Sa'd, (d. 852 A.D.), "Kitab al-Tabaqat al-Kabir", (Book of the Major
Classes), translated by S. Moinul Haq, Pakistan Historical Society.
10) Muir, William, "Life of Mahomet", London, 1861
11) Bukhari, Muhammad, "Sahih Bukhari", Kitab Bhavan, New Delhi, India, 1987,
translated by M. Khan
12) al-Tabari, "The History of al-Tabari", (Ta'rikh al-rusul wa'l-muluk),
State University of New York Press 1993
13) http://www.islamibayanaat.com/EnglishMarefulQuran.htm
14) Ibn Kathir, "Tafsir of Ibn Kathir" published by Darussalam, New York, NY,
2000.
15) Ibn Abbas’ Tafsir http://altafsir.com
16) Jalalain Tafsir http://altafsir.com
17) al-Misri, Ahmad, "Reliance of the Traveler", (A Classic Manual of Islamic
Sacred Law), translated by Nuh Ha Mim Keller, published by Amana publications, Beltsville,
Maryland, USA 1991
18) Encyclopadia of Islam, Brill, Leiden, Netherlands
19) Encyclopaedia of the Quran, edited by Jane McAuliffe, Brill, Leiden, Netherlands.
20) Shorter Encyclopedia of Islam, edited by H. A. R. Gibb, Brill, Netherlands
21) Muir, citing the early Islamic sources http://www.answering-islam.org/Books/Muir/Life4/chap28.htm
Reference site: http://www.jihadwatch.org/
Silas, Maranatha
29 Dec, 2006
Articles by Silas
Islam & Terrorism
Answering Islam Home Page