Foreign Policy of Islam: Peace or War?

June 25, 2017

The Basic Policy of Islam Regarding Non-Muslims: Peace or War?

By: Faysal Burhan
Published: 2014
Editor: Austin James

I- Basic Philosophy of Islam Toward War
Wars Undesirability
Fight Permissibility
Muslim Affinity with the Non-Muslins
Religious Persecution

II- Discussion
Controversy Over Peace or War as Islam’s Foreign Policy
The Peace and War Doctrines
Christians’ Hostilities Toward Muslims
The Battle of Tabuk (630 AD)
The Deliberation on Peace or War as the Foreign Policy of Islam
A Thoughtful Exploration of the “Verse of the Sword” – First Consideration
Jizyah Defense Tax on Non-Muslims – Second Consideration of the “Verse of the Sword”
Understanding Zakah and Its Importance
The Qur’an Advocates Fighting the People of the Book for Their Aggression, Not Their Religion
The Question of Fighting All Disbelievers – Third Consideration of the Verse of the Sword
Misinterpretation of Verse 2:19
Deliberation of the Prophetic Tradition on Disbelievers
Samples of the 114 Passages for the Peace Quotations

III- More of Islam’s “Peace” As the Foreign Policy for Nonbelievers
Addressing All People As One
Permissibility of Intermarriages with the People of the Book
People of the Scripture Maybe Rewarded Twice as Much by Allah
Islam Warmly Invites the People of the Book to Islam
Freedom of Belief
The Qur’an Defends the Freedom of Religion
Politeness in Communication with the Jews and Christians
The Qur’an Decrees Muslims to be Merciful to all Creation, Even Enemies
Prophet Muhammad Did Not Force the Christians of Najran to Embrace Islam
Conclusion

What specific examples or events illustrate the distinction between historical Muslim-Christian encounters and the teachings of Islam on peace? How do modern interpretations of Islamic teachings regarding warfare differ from those of early classical scholars? What is the Quranic rule of warfare, and what are its implications for contemporary Muslim relations with non-Muslims?

Abstract

Dr. Adnan Ibrahim’s teachings significantly influence this article. Does Islam promote enmity toward non-Muslims, and what is its foreign policy—peace or war? The answer is peace, not war. While there is controversy regarding this topic, the overwhelming evidence supporting peace outweighs the conflict. There are 141 Qur’anic verses advocating for peace compared to a few prophetic sayings (hadith) that support war.

Some Quranic revelations are misinterpretations when taken out of context, and some prophetic sayings may not be unauthentic. Nevertheless, in Islam, wars are conditional and considered a last resort, justified only in cases of self-defense and justice. Even if war started, Muslims are encouraged to revert to peace whenever possible.

Islam honors the freedom of faith and the acceptance of all people. It promotes justice and cooperation to enhance and enrich life.

I- Basic Philosophy of Islam Toward Wars

Wars Undesirability

In Islam, wars and fighting are not obligations in themselves. Self-defense and the pursuit of justice are the grounds for initiating conflict. Warfair is a necessary evil rather than desirable. Allah states in the Qur’an (2:216):

Fighting is ordained for you, even though you dislike it. You may hate a thing that is good for you, and you may love something bad for you. Allah knows, and you know not. Qur’an 2:216

Fight Permissibility

Islam emphasizes that societal change should occur through compassionate and peaceful means. Violence is permitted only under specific conditions. Both Dr. Abou El Fadl, in his book *The Great Theft: Wrestling Islam from the Extremists*, and Dr. Adnan Ibrahim, a prominent Islamic scholar, stress that retaliation or fighting in Islam is conditionally permissible. Defending oneself against external threats, invasions, and attacks are circumstances that justify fighting. The three major battles in early Islam—Badr, Uhud, and the Trench—were battles against nonbelievers intending to obliterate the Muslims. These attacks made fighting necessary.

Muslim Affinity with the Non-Muslins

Fairness and goodness beyond mere justice are central teachings of Islam toward non-Muslims, including Christians and Jews, as long as these non-Muslims do not oppress Muslims for their faith. The Qur’an states:

Allah does not forbid you from those who do not fight you because of religion and does not expel you from your homes. Act righteous toward them and act justly toward them. Indeed, Allah loves those who act justly. Qur’an 60:08

Religious Persecution

Islam values the freedom of belief. It recognizes that religious persecution is far more sinister than killing in self-defense. The Qur’an articulates this:

They ask you about the Sacred Months and fighting therein. Say, ‘Fighting in the Sacred Months is a grave offense.’ However, repelling from the Path of Allah, rejecting His command violating the sanctity of the Sacred Mosque, and evicting its people are greater offenses in the Sight of Allah. Persecution is a higher crime than killing [in self-defense]. Qur’an 2:217

Proper belief must arise from conviction, not coercion; this principle is one of Islam’s core themes. Later in this article, a “Freedom of Belief” section will address this critical topic.

II- Discussion

Given Islam’s teachings on freedom of belief and the avoidance of wars, we must question why history recounts Muslim-Christian encounters and extremist wars against non-Muslims. Dr. Adnan Ibrahim of Vienna, Austria, asserts that aggressions against Muslims precipitated Muslim-Christian battles. The ‘Christians’ Hostilities Toward Muslims’ section below explains the reasons for the encounters. Any provoked war by extremists is a crime and contradicts Islam’s teachings.

Controversy Over Peace or War as Islam’s Foreign Policy

According to Dr. Ibrahim, early classical scholars widely maintained that Islam’s policy toward non-Muslims favored war: “Embrace Islam, or we will fight you.” Conversely, a minority argued that “peace is the foreign policy of Islam and that war is the exception.” Historical religious intolerance and the Old and Middle Ages sociopolitical circumstances likely skewed this view toward a war-over-peace policy. Dr. Ibrahim notes, however, that modern Muslim scholars have shifted towards a more peaceful interpretation.

This change in perspective arises primarily from a broader study and analysis of the Qur’an and Islamic doctrine. Furthermore, technological advancements have allowed more people to examine Islam’s principles than ever before. At the end of this article, see a list of the modern scholars who advocate for peace as the foundation of Islam’s foreign policy.

The Peace and War Doctrines

The Qur’an is filled with revelations and inspirations that promote security, peace, tranquility, cooperation, forgiveness, and compassion. Most modern scholars base their studies on over 141 “peace revelations.” Dr. Mustafa Zayd al-Azhari, in his work “The Abrogated Verses of the Qur’an,” identifies these 141 “peace passages.” This study will include samples of these verses in its discussion. A group of scholars advocating for war as the standard policy of Islam in relation to other peoples sometimes relies on a verse referred to as the “Ayatu as Sayf” (Verse of the Sword), though there is no consensus on which verse this refers to. Some attribute it to verse 9:5, others to verse 9:27, and a third group claims it is verse 9:36. These verses, along with specific prophetic traditions, will be discussed below.

Christians Hostilities toward Muslims

What specific agreements did the Prophet make with the local chiefs at Tabuk? What were the reasons behind the Romans and their allies dispersing before the Muslim forces arrived? How did the events at Tabuk influence future Muslim-Christian interactions?

A historical and contextual overview of encounters between Muslims and Christians offers a better understanding of the principles relating to Islamic foreign policy. In early 628 CE, Prophet Muhammad sent several envoys to the leaders of various provinces, both within and outside Arabia, inviting them to Islam.

One of these messengers was Harith Ibn-Umair al-Azdi, who carried a letter to the Governor of Basra in Syria. However, he was intercepted by Sharhabeel al-Ghassani, the Governor of al-Balqa’, Syria, appointed by the Byzantine King Heraclius. Sharhabeel destroyed Muhammad’s letter, humiliated the Prophet, and tortured and crucified the emissary.

Sharhabeel’s actions violated the standards of protection afforded to envoys and can be considered acts of war. In response, the Prophet Muhammad dispatched a search party of fifteen individuals to find Harith. Near al-Kara, bordering Syria, the group encountered a lethal barrage of Roman arrows, resulting in the loss of all but one member.

The killing of Muslims prompted the Prophet to send a group of 3,000 men to retaliate against the attackers. However, at the Battle of Mu’tah in Syria, the Romans defeated the Muslim forces, leading to their retreat back to Medina.

The encounter at Mu’tah and the expansion of Muslims across Arabia alarmed Byzantine Kaiser Heraclius, particularly following the fall of Mecca and the conversion of the Quraysh chiefs to Islam. Religious intolerance and church dominance during the European Dark Ages likely contributed to this sense of danger, especially from other religions.

In the following two years, Christians committed further atrocities against Muslims. Notably, Kaiser Heraclius ordered the crucifixion of Farwah bin Amr al-Juthami, his Governor of Mu’an in Greater Syria, after Farwah embraced Islam and sent gifts to the Prophet Muhammad. Upon learning of this, Heraclius imprisoned and crucified Farwah. He also enacted legislation mandating the crucifixion of anyone who converted to Islam in Byzantium.

Another instance of antagonism, unknown to Prophet Muhammad at the time, was later revealed to him. Heraclius conspired with an Arab priest named Abu Aamer, who had previously lived in Medina before the Muslims migrated there. Disgusted by the Muslims, he left for Rome and joined forces with Heraclius. Together, they communicated with the hypocrites of Medina to plot the establishment of a mosque intended for discord and to foment disunity among believers.

Allah revealed their scheme, condemning the mosque as a means to create mischief and promote apostasy. As a result, the Prophet ordered the mosque’s demolition, as stated in Revelation 9:107.

In 630 CE, the Kaiser of Rome decided to launch a surprise attack on the Muslims from Syria, a part of the Roman Empire, with its capital in Constantinople. Heraclius assembled an army of 4,000 mounted soldiers equipped with the latest armor and weaponry stationed at a stronghold called Tabuk, south of Damascus.

Trade caravans returning to Arabia from Syria informed the Prophet of the Roman mobilization. An additional 40,000 Roman soldiers reinforced Tabuk. For the Muslims, this assemblage represented an imminent threat. Tension was evident among them, as recounted by Umar ibn al-Khattab. Umar reported a late-night visit from a partner tasked with guarding the Prophet, who appeared anxious. Upon answering the door, Umar asked, “Have the Ghassans come?” His partner replied, “No, but the Prophet may be divorcing his wives” – Al-Bukhari, 435. Ibn Abbas, a companion of the Prophet, also reported, “The Romans were horseshoeing their horses in preparation for attacking us” – Al-Bukhari, 2468.

The Battle of Tabuk (630 AD)

The Battle of Tabuk in 630 AD is a fascinating chapter in history! Instead of waiting for the Romans and their allies to strike first, the Muslims boldly gathered over 30,000 soldiers and set out to meet them at Tabuk. Excitingly, upon their arrival, they found that the Romans and their allies had dispersed. The Muslims then spent twenty fruitful days in the region, where the Prophet established agreements with local leaders before returning to Medina.

This glimpse into the history of Muslim-Christian interactions beautifully highlights core Islamic principles: to inform and enlighten, to defend oneself, and, importantly, to respect the beliefs of others without imposing one’s own. What a remarkable approach to coexistence!

The Deliberation on Peace or War as the Foreign Policy of Islam

It’s fascinating to explore the diverse interpretations of the Qur’an’s Verse of the Sword! In the following section, we’ll delve into three prominent interpretations that highlight the richness of this discussion.

A Thoughtful Exploration of the “Verse of the Sword” -The First Consideration

When examining the historical context of conflicts between Christians and Muslims, it’s vital to approach the topic with care and thoughtful consideration. One significant aspect of Islamic theology is the “Verse of the Sword,” which invites deeper reflection on the teachings and values of Islam concerning conflict and resolution. The key verse, found in Surah 9:5 (Declaration of Disassociation), reads:

“And when the sacred months have passed, then kill the idolaters wherever you find them, and capture them, and besiege them, and sit in wait for them at every place of ambush. But if they repent, establish prayer, and give zakah, then let them go on their way. Indeed, Allah is Forgiving and Merciful.”

At first glance, this verse may seem straightforwardly aggressive, yet it is essential to understand it in its broader context. This passage is part of a larger narrative focused on reclaiming Mecca as a sanctuary originally established by the Prophet Abraham, the revered father of monotheism.

Preceding this verse is a declaration that grants a four-month grace period for those who follow idols, allowing them to leave the city of Mecca if they wish. The context is clear: this was about restoring Mecca’s sacred status, akin to the significance of Vatican City for Catholics today.

It is noteworthy that the efforts to reclaim Mecca began two years before this verse was revealed, during the event known as the Conquest of Mecca. This period was not merely about confrontation; it allowed the idolaters to observe the Islamic way of life and make their choices regarding faith.

The Qur’an acknowledges that transformation—be it in belief or practice—takes time, as upheaval often leads to conflict. This understanding of God’s mercy is crucial: the Prophet Muhammad was not instructed to act immediately upon entering the city; rather, he was patient, allowing for genuine reflection and change. By this time allowance, most Meccans embraced Islam.

The verses that follow also outline a measured approach to addressing idol worship within Mecca. They articulate a sequence of actions that include a prohibition on idol worship in the Sanctuary, the four-month safe period for the few unwilling to leave Mecca or accept Islam, and the warning that ensued. Remarkably, this warning did not precipitate conflict; no Idol worship was observed, and no one left Mecca.

Dr. Adnan Ibrahim offers valuable insights into this verse, emphasizing that its application does not extend to People of the Book or non-believers more broadly, but rather is specifically directed at the idolaters of Mecca. He underlines that this verse must be examined alongside its neighboring verses, which consistently focus on the circumstances of the Meccan pagans. Furthermore, Dr. Ibrahim highlights that verse 9:6 supports a peaceful approach:

“If any of the pagans seek your protection, grant him protection so he may hear the words of Allah. Then, deliver him to his place of safety, as they are people who do not know.”

This instruction to provide protection—not harm—underscores a fundamental principle: the call to embrace faith is grounded in compassion and understanding, not coercion. The notion of “Either Islam or the Sword” contradicts the compassionate essence of both the Qur’an and the teachings of the Prophet Muhammad.

In summary, the “Verse of the Sword” and its context invite us to reflect on the values of mercy, patience, and respect for individual choice within the framework of Islamic teachings. It’s a reminder of the importance of understanding scripture holistically and recognizing the profound depth of its messages. By engaging with these teachings sincerely and thoughtfully, we can foster greater understanding and harmony among different faith traditions. Let’s continue the conversation around these meaningful interpretations, sharing insights and fostering an atmosphere of respect and curiosity about our diverse beliefs and histories!

For more details on Chapter 9, Declaration of Disassociation 9:1-10 contextual setting, see our article Misinterpreted Quranic Verses.

Second Consideration of the “Verse of the Sword” – Jizyah Defense Tax on Non-Muslims

Throughout history, tax systems have often reflected various societal obligations, and this also extends to the concept of Jizyah in an Islamic context. Jizyah can be viewed as a form of tribute or recognition for non-Muslims who are exempt from military service, allowing them to live peacefully within an Islamic state.

Interestingly, some interpret the following verse (Qur’an 9:29) as a kind of “Verse of the Sword.” However, a closer look reveals a deeper message about mutual respect and obligation. The verse highlights that if non-Muslims in an Islamic state choose not to pay the Jizyah, it’s suggested that the state may need to ensure compliance, but this can be interpreted through a lens of compassion and understanding. It states:

“And fight against those who—despite having the Scripture—do not (honestly) believe either in God or the Last Day, nor consider forbidden what God and His Messenger have prohibited, nor follow the religion of truth until they agree to the payment of the Jizyah from those who can afford it and are willing to acknowledge their status.” (Qur’an 9:29)

Dr. Ibrahim provides valuable insight into this narrative with a foundational principle of Qur’anic interpretation: “When the Holy Qur’an prescribes a fight, God clarifies the purpose behind it.” He emphasizes that the fight is not merely about the Jizyah or religious beliefs but rather extends to a deeper sense of mercy for the People of the Book. Notably, those unable to pay or who defend themselves against oppression are excused.

Moreover, Dr. Ibrahim clarifies, “Muslims are meant to take action only against those who exhibit hostility, not as a blanket condemnation of differing faiths or their practices.” Quoting the Qur’an, he states:

“Moreover, fight in the cause of God those who have initially waged war against you, but do not transgress.” (Qur’an 2:190)

This perspective is both thoughtful and fair, emphasizing justice and equity in relationships among communities. For those who do not show hostility, the guidance is reassuringly friendly. According to the teachings, one is encouraged to extend kindness:

“As long as they are good to you, be kind to them.” (Qur’an 9:7)

This reinforces the notion that goodwill should be reciprocated: “How can there be a treaty for the Pagans in the sight of Allah and His Messenger, except for those with whom you made an agreement? As long as they are upright toward you, be upright toward them. Indeed, Allah loves the righteous who fear Him.”

Let the verse speak for itself: Verse 9:7,

How can there be for the Pagans a treaty in the sight of Allah and with His Messenger,
except for those with whom you made an agreement at al-Masjid al-Haram? So as long as they are
upright toward you, be upright toward them. Indeed, Allah loves the righteous [who fear Him].

In essence, these messages from the Qur’an promote a profound understanding of coexistence and the necessity of mutual respect, kindness, and fairness in all interactions. This attitude fosters an inclusive community where everyone can thrive and live together harmoniously!

Understanding Zakah and Its Importance

In the Muslim community, Zakah is an essential aspect of faith and responsibility. Working as a form of taxation is a way for Muslims to contribute to their society and support those in need. Just as citizens are expected to support their governments through taxes, Muslims have a direct obligation to pay Zakah to their state. This system fosters social welfare and community support. Historically, challenges arose when some tribes, such as the Murtadeen during the leadership of the first Caliph, Abu Bakr, resisted paying Zakah. This situation underscores the significance of fulfilling this obligation, as it ties directly to one’s commitment to the community and governance.

The Qur’an Advocates Fighting the People of the Book for Their Aggression, Not Their Religion

Dr. Ibrahim argues that Muslims do not fight the People of the Book over their religious beliefs. In Chapter 9, verse 11, Allah states about the Meccan Idolaters:

“If they repent, establish prayers, and give Zakah, they are your brothers in religion.”

Conversely, in verse 9:5, Allah says,

“If the Pagans repent [while on the battlefield], spare their lives and do not kill them.“

Dr. Ibrahim raises an important question: Why were the People of the Book not given the same option to spare their lives upon repentance as the Idolaters were in 9:5? The answer is straightforward: Dr. Ibrahim explains that “the Qur’an does not mandate fighting the People of the Book because of their religion; it only establishes fighting against them in response to their aggression.” It was the aggression of the Idolaters that prompted Muslims to fight back.

Third Consideration of the “Verse of the Sword” – The Question of Fighting All Disbelievers

Let’s examine the third verse frequently referred to as part of the ‘Verses of the Sword’: Verse 9:36. Its authentic translation reads:

“And fight against the disbelievers collectively as they fight against you collectively.” – Qur’an 9:36

Unfortunately, some have misinterpreted this directive to mean that Muslims should “fight all disbelievers, regardless of their stance toward you, in the same way that they might fight you.” This interpretation is fundamentally flawed. In Verse 9:7, Islam offers an important principle: as long as non-Muslims or idolaters uphold their commitments and engage with you honorably, you are encouraged to treat them with fairness and respect.

The underlying message is clear: if they betray a promise, do not retaliate with similar dishonesty; if they are your coworkers, foster goodwill; and if they seek to build connections with you, embrace those opportunities as long as they align with your values. However, if they cross the line and commit acts of aggression, then you have the right to defend yourself. But be cautious—when responding, it’s vital to maintain moderation. Exceeding reasonable limits would only mirror their transgression, as emphasized in the Qur’an 2:190.

By understanding these principles, we can see that the call to fight is not a blanket directive against all non-believers, but rather a measured response to aggression, emphasizing justice, respect, and moral integrity in all interactions.

Misinterpretation of Verse 2:193

There is a common misconception that verse 2:193 of the Qur’an promotes a stance of “war, not peace” regarding Islam’s foreign policy. This interpretation, however, is rooted in a misunderstanding of the text. The verse clearly states:

“And fight with them until there is no [fitnah] persecution. Still, if they desist, then there should be no hostility except against the oppressors.“

Dr. Ibrahim sheds light on this misunderstanding, emphasizing that “fitnah” signifies “religious persecution,” a grave and hostile act. This interpretation is further supported by verse 2:191, which asserts:

“And slay them wherever you come upon them and expel them from where they expelled you [because of your religion]; [fitnah] religious persecution is more grievous than slaying.“

In our contemporary world, the majority of nations have taken a firm stand against religious persecution and discrimination based on belief. Remarkably, this principle has been an integral part of the Muslim faith for over fourteen centuries, underscoring a long-standing commitment to justice and mercy. It’s time we recognize this rich history and promote a narrative that aligns with these core values.

Exploration of the Prophetic Tradition on Disbelievers

Let us delve into an important aspect of the Prophetic tradition, which asserts:

“I was ordered to fight people until they declare there is no god but God.” (Bukhari and Muslim).

Dr. Ibrahim sheds light on this profound hadith, emphasizing that the term “people” should not be interpreted as encompassing everyone. He wisely states, “We are not commanded to compel the People of the Scripture to accept Islam.” Furthermore, Imam Anas ibn Malik of the Maliki School offers additional clarity, asserting that “people” specifically pertain to the idolaters of Quraysh in Mecca.

This understanding invites us to reflect critically on the implications of this teaching, reinforcing the idea that faith should be embraced willingly, not through coercion.

Samples of the 141 Passages for the Peace Quotations

Exploring the Peaceful Foundations of Islamic Teachings Here are some enlightening insights from the 141 verses that reveal the core message of Islam: a commitment to peace over conflict. Allah guides Prophet Muhammad with a heartening reminder that he should never force anyone to accept Islam. For instance, the Qur’an beautifully expresses that if it were Allah’s desire, everyone on Earth would believe. The verse states:

“Will you then compel humankind, against their will, to believe?” (Qur’an 10:99).

This illustrates the importance of free will in faith. Moreover, Allah encourages kindness and respect among all people, saying,

“Let there be no compulsion in religion; truth stands out clear from error.” (Qur’an 2:256).

This emphasizes the beauty of choosing one’s path in life. In another telling verse, Allah encourages righteousness toward those who may not share our beliefs but are peaceful.

“Allah does not forbid you from being righteous toward those who do not fight you because of religion.” (Qur’an 60:8).

These teachings encourage us to foster understanding and compassion for everyone, including those with differing beliefs. Through these principles of kindness and justice, we can truly embody the spirit of peace that Islam promotes.

III- More of Islam’s “Peace” As the Foreign Policy for Nonbelievers

Addresses All People As One

One of the themes of the Qur’an is addressing people equally and all people responsibly in the same way it addresses believers–considering all people partners in building the Earth and beautifying life–practicing goodness and Godliness. Reflect on the following few passages.

O, ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; Qur’an 2:21

O, People! Partake of what is lawful and reasonable on Earth, and follow not Satan’s footsteps: for, verily, he is your open foe. Qur’an 2:168

O, People! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two, spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these kinship ties. Verily, God is ever watchful over you! Qur’an4:2

Permissibility of Intermarriages with the People of the Book

Allah Almighty permitted the male Muslim to marry a female Christian or Jew. Moreover, Allah describes the marital relationship as intimate, with affection and mercy.

And of His signs is that He created for you from yourselves mates that you
may find tranquility in them, and He placed between you affection and mercy.
Indeed, there are signs for people who give thought. Qur’an30:21

People of the Scripture Maybe Rewarded Twice as Much by Allah

Those to whom We sent the Book before this they do believe in this (Revelation);
When it is recited to them, they say: We believe therein, for it is the truth from
our Lord: Indeed, we have been Muslims (bowing to God’s Will) before this. Twice will they
be given their rewards, for that they have preserved, that they avert evil with good and that they
spend in charity from what We have given them. And when they hear vain talk, they turn away and say: To us our deeds and to you yours. QQur’an28: 52-55

Islam Warmly Invites the People of the Book to Islam

Say, O people of the Book! Come to common terms as between us and you that we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, lords and patrons other than God. If then they turn back, say: “ear witness that we (at least) are muslims (submitters to God’s will). Qur’an3:64

Even if the People of the Book refused such an invitation, Allah addressed the Muslims to say:

Say, ”s for us, we are [going to be] submitters (muslims).’

No Jihad declaration was issued as a result of the refusal. Islam honors much of the Judeo-Christian creed.  Consider the following passage:

Say: We believe in God, and in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus,
and the Prophets from their Lord: We make no distinction between one and another. QQur’an3:84

Freedom of Belief

The concept of freedom and freedom of religion is a big deal in the West. Islam advances this noble concept and promotes justice, ensuring peace and beauty. Dr. Mustapfa Zayd al-Azhary, in his two 600-page volumes, The Abrogated Verses of the Qur’an, states that there are 141 verses in the Qur’an supporting freedom of belief and banning authority over it. This principle is a clear indication of the concept of the separation of state and religion. Some Qur’anic passages also profess this claim, as follows.

The Qur’an states,

Say, (It is) the truth from the Lord of you (all). Then whosoever will
let him believe, and whosoever will let him disbelieve. Qur’an 18:2

In yet another passage, Allah declares:

No compulsion is there in religion. Rectitude has become clear
from error. So, whosoever rejects evil and believes in God
has laid hold of the firmest handle, un-breaking;
God is All-hearing, All-knowing.Qur’an 2:256

As explicit as can be—God commands—no one is compelled to live by any faith, including Islam. Allah states:

If it had been the Lord’s will, they would all have believed,
all who are on Earth! Will you then [Muhammad] compel humankind against their
will to believe? Qur’an 10:99

(Muhammad) tell them, “Clear proofs have come unto you from your Lord, so whoso
sees, it is for his own good, and whoso is blind is blind to his own hurt.
And (say) I am not (here) to watch over your doings. Qur’an 6:104

If it had been Allah’s plan, they would not have taken false gods: but We made
you not one to watch over their doings, nor are you set over them to
dispose of their affairs. Qur’an 6:10

God allowed people to choose their religious beliefs freely

Say, “O disbelievers, I do not worship what you worship. Nor are you worshippers of
what I worship. Nor will I be a worshipper of what you worship. Nor will you be
worshippers of what I worship. For you, it is your religion, and for me, it is my religion. Qur’an 109:1-6

The Quran Defends the Freedom of Religion

Were it not that God repels some people through others,” [all] monasteries and churches
and synagogues and mosques, in [all of] which God’s name is abundantly extolled – would
indeed have been destroyed. And God will most certainly succor him who
succors His cause: for, verily, God is most powerful, almighty. Qur’an 22:40

The implication is that the defense of religious freedom is the foremost cause for which arms may – and, indeed, must – be taken up, or corruption would surely overwhelm the Earth. Moreover, Allah commands the Prophet Muhammad to forgive the disbelievers.

And We have not created the heavens and Earth and that between them except in truth.
And indeed, the Hour is coming; so [Muhammad] forgive [all] with gracious forgiveness. Qur’an 15:85

Politeness in Communication with the Jews and Christians

And dispute not with People of the Book, except with means better (than mere disputation),
unless it is with those who inflict wrong and injury. Qur’an 29:46

Any Muslim who does injustice or insults a Jew or Christian must answer to the Prophet Muhammad on the Day of Judgment. The Prophet Muhammad likewise said:

Let it be known; if anyone (Muslim) commits injustice, insults, aggravates,
mistreats, or abuses a person of the People of the Book (protected by the
state or an agreement), he will have to answer to me (for his immoral action)
on the Day of Judgment. -Izzeddin Blaque, Minhaj Alsaliheen, 106

He similarly stated:

Whoever kills a person of the People of Covenant (such as Jews and Christians or
people of other creeds or philosophies) with whom there is a covenant between them
and Muslims, he or she will not enter Paradise.-Bukhari, 3166

The Qur’an Decrees Muslims to be Merciful to all Creation, Even Enemies

The recompense for an injury is an injury equal to it (in degree), but if a person
forgives and makes reconciliation, his reward is due from God, for (God) loves not those who do wrong. Qur’an 42:40

And not equal are the good deeds and the bad. Repel (evil) by
that (act) which is better; and thereupon, the one whom between you
and he is enmity (will become) as though he was a devoted friend. Qur’an, 41:34

Prophet Muhammad taught:

He who is not merciful to others, Allah will not be merciful to him. -Bukhari and Muslim, 227

Prophet Muhammad Did Not Force the Christians of Najran to Embrace Islam

By conversing with Prophet Muhammad, some Christian tribes or individuals accepted Islam; others did not and chose to remain Christian. The Prophet did not declare war on them for not taking Islam. On the contrary, he granted the Christian tribes of Najran a character of assurance of their freedom of worship and the safety of their homes, churches, and towns. Below is part of this letter:

Our covenant with Najran is that God and his Prophet protect them.
Najran’s homes, churches, monks, priests, their present and absent alliance shall be safe…

Interestingly, The Najran Christian delegation stayed in the Prophet’s Mosque for two weeks, practicing their faith freely. The Prophet did not prevent them from practicing their faith, for he would be violating the codes of Allah and his teachings.

Conclusion

When considering the above passages about the acceptance of people of different religious, social, and political standards, one wonders how it could be, ‘Either Islam or the Sword?’ The world’s political structure during the Middle Ages sought answers to control, religious persecution, power, and quarrels, as opposed to intellect, freedom of belief, reconciliation, and diplomacy.

The old Muslim scholars were possibly intimidated by this Middle Ages norm. They saw Islam’s foreign policy as no different than the system dominated by the rest of the world: war, not peace. During the 20th century, the Grand Mufti of Syria, Sheik Ahmad Kuftaro, for over half-century persistently taught:

Modern times should not be an age of war for Muslims but rather a period of intellect. The use of a pen can be more effective than a missile.

Notes:

Dr. Ibrahim’s names List of the pro and con scholars regarding the “Foreign Policy of Islam.” Among the many modern Muslim scholars who saw Islam’s foreign policy as “peace is the rule and war is the exception” are Dr. al Qaradawi, Mustafa Zayd al Azhari, Mustafa al Sebaa’i, the past Grand Muftis of Egypt, Mahmoud Shaltoot and Muhammad Abduh, Muhammad Ridha, Muhammad al Ghazali, Muhammad al Khider Husain, Dr. Muhammad Saeed al Bouti, and Dr. Wahbah al Zuhayki.

Among those who saw Islam’s foreign policy as a war against all others until they accepted Islam are the Muslim Brotherhood party’s prominent leader Sayd Qutub and Mawlana Mawdoudi of Pakistan.