Foreign Policy of Islam: Peace or War?

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

By: Faysal Burhan
Published: 2014
Editor: Austin James

 

Abstract

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
The First Consideration of the “Verse of the Sword”
Jizyah Defense Tax on Non-Muslims – Second Consideration of the “Verse of the Sword”
Zakah Muslims Taxation
The Qur’an Enact Fighting the People of the Book for Aggression Not 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

Abstract

This article is influenced by Dr. Adnan Ibrahim’s teachings. Does Islam enact enmity toward non-Muslims and what is the foreign policy of Islam, peace or war? The answer is peace, not war. Even though there is a controversy over this topic, the overwhelming answer for peace overshadows the controversy—141 qur’anic revelations in favor of peace versus a few prophetic sayings, hadith, in support of a war.

Some misinterpreted qur’anic revelations are only that–misinterpretations and the prophetic sayings are either un-authentic or in-contextual. Nevertheless, the qur’anic revelations always supersede other sources. Wars in Islam are conditional and the last resort. The conditions include self-defense and justice. If war starts, nonetheless, Muslims are to revert to peace when feasible.

Islam honors the freedom of faith, and the acceptance of all people, promotes justice and cooperation for building and beautifying life.

I- Basic Philosophy of Islam Toward Wars

Wars Undesirability

Wars and fighting in Islam are not an obligation in themselves. Self-defense and securing justice are the grounds of initiating a fight. Besides, wars are viewed as a necessary evil, not desirable in Islam.

[When establishing the Divine Order, you will meet aggression from those who wish to maintain the status quo for their vested interests.] Therefore, fighting is ordained for you, even though you dislike it. You may hate a thing that is good for you, and you may love a thing that is bad for you. Allah knows, and you know not. Qur’an 2:216

Fight Permissibility

Islam emphasizes that changing societies must follow a compassionate and peaceful means. Violence ispermitted only under certain 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, both, stress that retaliation or fights in Islam are contingently admissible–defending self against assaults of external threats, invasions, and attacks are among the qualifying conditions. The three major battles, Badr, Uhud, and the Trench, in early Islam, were encounters by non-believers who were aiming at Muslims’ obliteration. These attacks make fighting obligatory and a duty.

Muslim Affinity with the Non-Muslins

Fairness and goodness above and beyond justice are Islam’s basic teachings toward the unbelievers, including the Christians, and Jews so long as the unbelievers do not assault and oppress the Muslims for their faith.

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

Religious Persecution

Islam treasures the freedom of belief. Religious persecution is far more malicious than killing in self-defense, the Qur’an describes:

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 and 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 beliefs can only be valid by conviction, not coercion. This fact is one of Islam’s basic themes. A dedicated section, “Freedom of Belief,” is provided later in this writing on this important topic.

II- Discussion

Knowing Islam’s systems of freedom of belief and the avoidance of wars, the question before us is why history speaks about Muslim-Christian encounters and extremists’ unprovoked war against non-Muslims? Dr. Adnan Ibrahim of Vienna, Austria, denotes that aggressions against Muslims were the cause of Muslim-Christian battles. The reasons for the encounters are discussed below in the ‘Christians Hostilities Toward Muslims’ section. As for the unprovoked extremists’ war, it is a crime and against all the teachings of Islam.

Controversy Over Peace or War as Islam’s Foreign Policy

According to Dr. Ibrahim, the majority of the early classical scholars maintained that the policy of Islam regarding non-Muslims is war: “Take up Islam, or we will fight you.” However, a minority of them upheld that “peace is the foreign policy of Islam and that war is the exception.” Religious intolerance and sociopolitical settings of the old and Middle-Ages possibly introduced the war over peace policy as the answer to Islam’s foreign policy. Dr. Ibrahim continued to say, however, that for modern Muslim scholars, the situation reversed.

This viewpoint change is due primarily to a broader study and analysis of the Qur’an and the Islamic doctrine. Moreover, technology eased the way for far more people to examine the principles of Islam than ever before. At the end of this article is a list of names of the modern scholars citing peace as the rule for foreign policy in Islam.

The Peace and War Doctrines

The Qur’an is replete with revelations and inspirations promoting security, peace, tranquility, cooperation, forgiveness, and compassion. The ‘peace revelations’ in which the majority of modern scholars base their study on are over 141 revelations. Dr. Mustafa Zayd al Azhari, in his work, “The Abrogated Verses of the Qur’an” stated that there are 141 ‘peace passages’ in the Qur’an. Samples of these verses are included in the discussion of this study.

The group of scholars who lobbied for war over peace as the standard policy of Islam concerning all other people relied on a verse some attribute as the “Ayatu as Sayf” (Verse of the Sword), which they have no consensus on it. Some believe it is verse 9:5; others said it is verse 9:27, yet a third party said it is verse 9:36. These verses and specific prophetic traditions are deliberated below.

Christians Hostilities toward Muslims

A historical and contextual summary of encounters between Muslim and Christians conveys a better understanding of the principles of the foreign policies of Islam. As part of his activities, in the early 628 CE, Prophet Muhammad sent many envoys to the leaders of provinces and autonomies within and outside Arabia invitingthem to Islam. One of these messengers was Harith Ibn-Umair al Azdi. Harith, who carried a letter to the Governor of Basra in Syria, was intercepted by Sharhabeel al-Ghassani, the Governor of al-Balqa’, Syria, appointed by the Byzantine King Heraclius. Sharhabeel destroyed Muhammad’s letter to the Governor of Basra, humiliated the Prophet, and tortured and crucified the emissary.

Sharhabeel’s acts violated the envoy’s standards of protection. Such cruelty often amounts to an act of war. A group of fifteen people was dispatched in search of Harith. At al-Kara, bordering Syria, the group met their fate, except for one by a shower of Roman arrows.

The Roman’s slaying of Muslims prompted the Prophet to dispatch a group of 3,000 men to punish the killers. At Mu’tah in Syria, the Muslims were overpowered by the Romans, defeated, and fled back to Medina.

The encounter of Mu’tah and the expansion of Muslims across Arabia worried the Kaiser of Byzantine, Heraclius. Moreover, Heraclius felt threatened after the fall of Mecca, and the chiefs of the Quraysh had become Muslims. The religious intolerance and the church dominance during the European Dark Ages possibly inspired the feeling of danger, especially from other religions outside of Christianity.

During the next two years, more Christian atrocities were committed against the Muslims. The Kaiser of Byzantine crucified Farwah bin Amr al Juthami, who was his governor of Mu’an of Greater Syria. Farwah embraced Islam and sent some gifts to the Prophet Muhammad. When Heraclius learned about it, he imprisoned him and then crucified him at the water of Afra’. Heraclius further issued legislation for the crucifixion of any person who embraced Islam in Byzantium.

There was another case of antagonism that was unknown until known to Prophet Muhammad by a revelation. Her Heraclius cules used an Arab priest by the name of Abu Aamer to conspire against Islam using the hypocrites of Medina. Abu Aamer, the Priest, had lived in Medina before the Muslims migration to it. However, he left the city with disgust and headed to Rome after Prophet Muhammad’s migrated to it. Heraclius and Abu Aamer’s hatred led them to communicate with the hypocrites of Madinah and plot to establish a mosque for discord and harm. Allah exposed their scheme and labeled the mosque as a [separate] house of worship to create mischief, and to promote apostasy and disunity among the believers. The Prophet ordered the demolishing of the ‘dissension and harmful’ mosque. See Revelation 9:107.

In 630 CE, Kaiser of Rome decided to launch a surprise attack on the Muslims from Syria, a colony of the Roman Empire whose capital was Constantinople. Kaiser sent out an army of 4,000 mounted soldiers equipped with the latest armor and weapons. They stationed at a strong fort called Tabuk, south of Damascus. The trade caravans returning to Arabia from Syria informed the Prophet of the Romans assembly.

Tabuk received an additional 40,000 Roman soldier enforcements. For Muslims, the Roman assemblage constituted an imminent attack. The fear of a Byzantine attack along with the Christian Ghassans of Syria was visible among the Muslims. A sign of this fear awkwardly appeared in the troubling divorce in the household of the Prophet Muhammad as told to Umar ibn al-Khattab. Umar reported that his partner in guarding the Prophet Muhammad, during this period of expected attack, came knocking abruptly at his door late at night. He woke up disturbed and rushed to the door. Upon seeing his partner, his immediate words were: “Have the Ghassans come?” “No, but the Prophet may be divorcing his wives,” said his counterpart.” -Al-Bukhari, 435

 

Ibn Abbass 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 Muslim’s view of the situation was not to wait for the Romans and their alliance to attack but to meet them with over 30,000 soldiers at Tabuk. However, when the Muslims arrived, the Romans, as well as their allies, had dispersed and disappeared. The Muslims spent twenty days at Tabouk and the scouting area. There the Prophet made agreements with local chiefs and returned to Medina.

This small examination of the history of Muslim-Christian confrontations defines the core Islamic beliefs regarding interaction with non-Muslims—inform, enlighten and spread knowledge, defend yourself, but impose your way on no one.

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

As noted earlier, there was no unison as to which passage of the Qur’an is the Verse of the Sword. The subsequent section discusses three dominant interpretations of the verse.

The First Consideration of the “Verse of the Sword”

While the above historical accounting of Christian-Muslim conflicts could serve to confirm Islam’s standards regarding disputes and wars, it is prudent to deliberate the so-called verse of the sword, to examine Islam’s deeper roots on this crucial issue. The first consideration of the Verse of the Sword is 9:5, which reads:

Moreover, when the sacred months have passed, then kill the Idolaters (mushrikeen) wherever you
find them and capture them and besiege them and sit in wait for them at every place of ambush.
However, if they should repent, establish prayer, and give charity (zakah),
let them go on their way. Indeed, Allah is Forgiving Merciful.

This verse is one of several passages dealing with the subject of returning Mecca to its original sanctuary of Prophet Abraham—the father of monotheism. It is preceded with a verse giving a four months safe period forthe Idolaters to leave the city limits of Mecca. But if they did not, then the warning of a severe war of the 9:5 passage applies. Mecca shall no longer be a place of Idol worship and is to be the center of orientation for all Muslims, very much like the Vatican City is for the Catholics.

The process of returning Mecca to its original sanctuary, in actuality, had started two years earlier than the time of the revelation verse above and its nine sister verses of Chapter, 9 Declaration of Disassociation 9:1-10. That would be when the Muslims opened Mecca. The two years comprise a grace period given to the Idolaters to observe and evaluate the Muslim faith and embrace it if they so chose. The qur’anic teachings recognize that changing customs and habits takes time, and that violence would likely occur if this natural process of mental change of belief was not considered. As a sign of His mercy, God did not command the Prophet Muhammad to begin this process of orientation until two years after the Muslims had entered the city, and after most of the Meccans had already entered Islam.

The passages (1 thru 10) of Chapter 9 dealing with the process of reverting Mecca to its original sanctuary instructed the Prophet to do so in multiple steps. Among the measures was 1) no more Idol worship within Mecca,2) the giving of four months respite for those who insist to worship idols to leave the Sacred City limits, and 3) a warning in the above verse (9:5) of a cruel war after the respite period against those Idolaters who insisted on staying within Mecca’s city limits and refusing to accept Islam. As a result of this harsh and stark warning, no one left the city, and no fight occurred.

This is a small brief of the contextual setting over the ‘Verse of the Sword’, of 9:5. See our article Misinterpreted Quranic Verses for more details on the subject.

Dr. Adnan Ibrahim asserted that this verse (9:5) does not address the People of the Scripture or disbelievers in any way, other than the pagans of Mecca. Verse 9:5 is consistent with the verse preceding it and the one after it, all of which are dealing with the pagans of Mecca. Dr. Ibrahim argued how could the phrase be “Either Islam or the Sword (verse 9:5)”, if Allah instructed Prophet Muhammad in Verse 9:6:

If anyone of the pagans seeks your protection [while in the state of war,] then grant him protection so that they may
hear the words of Allah. Then deliver him to his place of safety. That is because they are people who do not know. 

“Then deliver him to his place of safety,“ not kill him for not embracing Islam. This is what Allah commanded, not anything else, even during the battle. Then, how could verse 9:5 be interpreted as “Either Islam or the Sword,” or “war not peace” as the policy of Islam over Non-Muslims? “Either Islam or the Sword,” violates the core and spirit of the Qur’an and Prophet Muhammad’s teachings.

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

Non-Muslims were subject to a tax, since they were exempted from defending the country. This form of defense-obligation tax is known as Jiziah. Some determined that this verse (9:29 below) is the “Verse of the Sword.” This verse, nonetheless, establishes if non-Muslims in an Islamic state refuse to pay the jizyah, then the state is obligated to obtain it by force. The passage clearly states:

And fight against those who – despite having the Scripture (aforetime) – do not (honestly) believe
either in God or the Last Day nor consider forbidden that which God and the Conveyor of
His Message has banned, nor follow the religion of truth (which God has enjoined upon them) until they agree to the payment of the exemption tax, jizyah) by
those who afford it, and acknowledge their subjection (to the state). Qur’an 9:29

Dr. Ibrahim further laid the Qur’anic interpretational grand rule which said, “When the Holy Qur’an imposes a fight, God explains the purpose of that fight.” He said:

The purpose of the fight is for not paying the Jizyah, not for the religion. In fact, the verse shows mercy to the People of the Book, as is the case always, God excused those of them who could not afford it nor are fighters.

Dr. Ibrahim further laid the Qur’anic interpretational grand rule which said, “When the Holy Qur’an imposes a fight, God explains the purpose of that fight.” He said: “There are many objectives for a fight. For the People of the Book, the purpose of the  fight was for Jizyah, not for any other cause.”

He further asserted:

“Muslims are ordered to fight only those who evoke hostility, not because of their religion or their missionary work.”

Dr. Ibrahim quoted the Quran as saying:

Moreover, fight in the cause of God those who have (initially) waged war against you, but do not
transgress (by exceeding their losses over yours). Quran 2:190

Nevertheless, for the Pagans who did not commit aggression against Muslims, Allah said:

“as long as they are good to you, be kind to them.”

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].

Zakah Muslims Taxation

A similar force-use policy applies to Muslims for not paying Zakah. Muslims are obligated to pay to the state Zakah, a form of taxation identical to the tax that most people have to pay to their respective countries. In a similar manner to the case of Jizyah, concerning the People of the Book, if Muslims too refused to pay Zakah, then the state is obligated to obtain it by force.

An example of this was the case of the Murtadeen, the tribes who, during the rule of first Caliph Abu Bakr, refused to pay Zakat. Some scholars believe that the Murtadeen war was conducted against the tribes until they paid it and acknowledged their subjection to the state.

The Qur’an Enact Fighting the People of the Book for Aggression Not Religion

Dr. Ibrahim, alternatelyh proves that the People of the Book did not fight for their religion: “In Chapter 9, verse 11, Allah says about the Meccan Idolaters:

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

Yet, in verse 9:5, Allah states,

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

Why were the People of the Book not given the choice ‘of sparing their lives,’ if they repent, as in the above verse 9:29, but the Idolaters were given an option as in passage 9:5?”

The answer is a straightforward one. He said,

 “It is because the Qur’an does not enact fighting the People of the Book because of their religion, it only establishes fighting People of the Book in response to their aggression.”

It was the Idolaters’ aggression that prompted the Muslims to fight back.

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

The third verse that some consider as the ‘Verses of the Sword’ is Verse 9:36. The correct translation of this verse is as follows:

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

However, this verse is widely misinterpreted as saying, ‘fight all disbelievers, whether they are at peace with you or war, in the same manner as they fight you.’ This latter interpretation is in error, since in Verse, 9:7, Islam proclaims that as long as non-Muslims or Idolaters are upright towards you, just being who they are, respecting covenants, and acting morally, then be upright towards them. As if the verse is stating the rules:  if they broke a promise, do not break it, as they did; if they are colleagues to you, be friends to them; if they build social bridges with you, socialize with them as is deemed permissible; otherwise, if they transgress limits, then fight them, but do not be excessive. If you do then you transgress, like them, see Qur’an 2:190.

Misinterpretation of Verse 2:193

Another verse some suggest reads as “war, not peace” for the foreign policy of Islam, but, again, this assumption is due to a wrong interpretation.

And fight with them until there is no [fitnah] persecution, i.e. religious
belief should be only as set by Allah (as in the rule no compulsion in religion),
but if they desist, then there should be no hostility except against the oppressors. Qur’an 2:193

Dr. Ibrahim explains, contextually, the word fitnah is ‘religious persecution,’–a hostility act. Confirming this understanding, Verse2:191 says:

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.

Today, most countries of the world have permanently banned religious persecution, and discriminationbased on religious beliefs. In the Muslim faith, this rule held for over fourteen centuries.

 Deliberation of the Prophetic Tradition on Disbelievers

The last point to reflect on is the Prophetic tradition that said:

I was ordered to fight people until they say there is no god but God. -Bukhari and Muslim

Dr. Ibrahim elaborated on the above hadith saying: “The word ‘people’ did not mean all people. Indeed, he said, we are not ordered to force the People of the Scripture to embrace Islam.” On the same point, Imam Anas ibn Malik of the Maliki School of thought said, “The term ‘people’ referred to the Idolaters Quraysh of Mecca.”

Samples of the 141 Passages for the Peace Quotations

The following are some verses of the 141 verses dictated that the foreign policy of Islam is peace, not war. Allah instructs Prophet Muhammad to force no one to embrace Islam

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

Allah commands no compulsion in religion

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

Act righteously towards disbelievers

Allah does not forbid you from those who do not fight you because of religion
and do not expel you from your homes, from being righteous toward them and
acting justly toward them. Indeed, Allah loves those who work justly. Qur’an 60:8

This type of fundamental treatment could never be anything other than peace as the policy of Islam towards nonbelievers. At this high level of compassion, Muslims are summoned to deal with unbelievers, even Idolaters who do not fight them for their faith and expel them from their homes.

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 in 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 good 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 ties of kinship. Verily, God is ever watchful over you!  Qur’an 4:2

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 in that are signs for a people who give thought. Qur’an 30:21

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);
and 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) from 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 out of what We have given them. And when they hear vain talk, they turn away and say: To us our deeds and to you yours. Qur’an 28: 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: “Bear witness that we (at least) are muslims (submitters to God’s will). Qur’an 3:64

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

Say ‘as for us; we are [going to be] submitters (muslims).’

No Jihad declaration was issued as a result of the refusal. In fact, Islam honors much of the Judeo-Christian creed.  
Consider the next 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. Qur’an 3:84

Freedom of Belief

God allowed people to freely choose their religious beliefs.

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 is your religion, and for me is my religion. Qur’an 109:1-6

The Quran Defends the Freedom of Religion

Were it not that God repels some people by means of others” [all] monasteries and churches
and synagogues and mosques, in [all of] which God’s name is abundantly extolled – would
surely 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 be with those of them 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 Christian or
people of other creeds or philosophy) 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 deed and the bad. Repel (evil) by
that (act) which is better; and thereupon, the one whom between you
and him 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 conversating with Prophet Muhammad, some Christian tribes or individuals accepted Islam; others, however, 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 they are under the protection of God and his Prophet.
Najran’s homes, churches, monks, priests, their present and absent and alliance shall be safe…

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

Conclusion

In pondering the above passages speaking about the acceptance of people of different religious, social and political standards, one wonders, how could it be, ‘Either Islam or the Sword?’ It seems that the political structure of the world during the Middle Ages sought answers of control, religious persecution, power, and quarrel, as opposed to intellect, freedom of belief, reconciliation, and diplomacy.

The old Muslim scholars were possibly intimidated by this Middle Ages norm and saw Islam’s foreign policy 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 time should not be an age of war for Muslims, but rather a period of intellect. The use of the 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 accept Islam are the Muslim Brotherhood party prominent leader Sayd Qutub and Mawlana Mawdoudi of Pakistan.

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