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."

 

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).

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.

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).

 

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.

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.

…

…

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.

…

 

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.

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-

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,

then 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."

 

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.

 

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.

 

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. …

 

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.

"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."

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

"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)

 

… 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).

 

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.

 

"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.

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. …

 

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,

…

 

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,)

 

 

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.

"i.e. one of those whom I have ordered you to kill,"

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

6) http://www.usc.edu/dept/MSA/quran/maududi/mau9.html

13) http://www.islamibayanaat.com/EnglishMarefulQuran.htm

15) Ibn Abbas’ Tafsir http://altafsir.com

Reference site: http://www.jihadwatch.org/

Articles by Silas
Islam & Terrorism
Answering Islam Home Page