oppressive regimes. But this conflict need not, at all times, assume the proportion of armed conflict or war. It is conceivable that the conflict could take the form of a cold war of words and ideology. It may, for example, take the form of severing of trade or diplomatic ties. Be that as it may, outright war cannot be ruled out. But war can be evaded if the oppressive regimes declared their willingness to improve their commitment to basic human rights and to be more sensitive to the demands of religious freedom and human dignity. Also, a Muslim state may best serve the goals of upholding the ideals of justice and liberty by embarking on policies of dialogue and negotiations, rather than war and confrontation. If the Muslims’ overriding goal is the spread of the true faith in the One True God, Allah, then this cannot be brought about by war and hostilities. The only road to influence the convictions of mankind is across the bridge of dialogue and persuasion. ‘There is no compulsion in religion,’ declares the Qur’ān, and the power of war and coercion of mankind is very limited indeed. It is very difficult to see how humanity can be persuaded that there is just One, True God, Allah, through the use of force and coercion.
The foregoing interpretation which we suggest for the Arabic phrase: ḥattā lā takūna fitnatan, wa yakūna ad-Dīnu kulluhu lil’lāh is supported by other verses from the Qur’ān, which we will cite presently. But, on the other hand, it seems to be opposed by the so called ‘Āyat al-Sayf’ (the verses of the sword). We will first give those verses which seem to support peaceful coexistence between Muslim and non-Muslim nations and powers, and which advocate basic human rights and liberties, before we proceed to discuss the verses of the sword, so called.
First of all, there is a group of Qur’ānic verses which clearly enjoin the Muslims to be fair-minded and peace oriented in their dealings with non-Muslims, even if the latter are lacking in justice. Moreover, these verses unequivocally shun aggression and the initiation of hostilities by the Muslims: God says in the Qur’ān:
Fight in the way of Allah those who fight you, but do not begin hostilities. Surely Allah loves not the aggressors. And slay them, whenever you find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the sacred Mosque, until they first fight you, but if they fight you therein then slay them. Such is the reward of the unbelievers. [al-Baqarah 2:190-191]
And fight them until persecution is no more, and religion is all for Allah. But if they desist, then let there be no hostility except against wrongdoers. [al-Baqarah 2:193]
You who believe! Stand out firmly for Allah, witnesses to fair dealing. And let not the hatred of others for you make you swerve to wrong and depart from justice. But be just, that is nearest to piety. [al-Mā’idah 5:8]
You who believe! Enter peace all of you and follow not the steps of Satan. [al-Baqarah 2:208]
And if they incline to peace, so incline you to it, and trust in Allah. [al-Anfāl 8:61]
Reconciliation (and settlement) is better for you. [al-Nisā’ 4:128]
There is also a group of Qur’ānic verses which seem to be addressed to the Prophet (peace be upon him), reminding him that religious freedom is a matter ordained by God Himself. The implications of these verses is that it is both morally wrong and practically futile to try to change the religious convictions of people by force or by waging war. There is no need for the Prophet (peace be upon him) to organize or to be excessively domineering over the recalcitrance of the unbelievers:
And if your Lord willed, all who are on the earth would have believed together. Would you (Muḥammad) compel men until they become believers? [Yūnus 10:99]
So remind them! You are but a reminder, you are not a controller over them. [al-Ghāshiyah 88:21-22]
The methods of the Prophet (peace be upon him), in seeking to spread his faith, did not include coercion or intimidation, manipulation or domination. His methods were essentially reasoning by varied ways and convincing arguments, and all available means of legitimate persuasion. He could appeal to common sense, to ethical ideals which are highly cherished and valued by all decent human beings, or he could appeal to noble and positive passions. It is dubious techniques of manipulating the affairs of men, exploiting their illegitimate desires, interests, fears or animosities, playing up rivalries and unwarranted ambitions, that he should totally shun. Nor did his methods embrace domination, exploitation and control. It was not his ultimate goal to seize power and authority for their own sake, but to use it to transform people’s souls and lives so that they would form a community and society of brotherhood and equity, to bring about and realize God’s Will and Purpose for mankind.
8.1 The Fight to Liberate the Oppressed
The Qur’ānic command, that religious belief can not be changed by the use of force or by waging war, is not incompatible with the policy of declaring war against tyrannical and oppressive regimes. As a matter of fact, the Muslims were commanded by God to fight in the cause of human liberty and dignity. They were even reminded of the days when they themselves were powerless and oppressed. It was through God’s Help and Grace that they became victorious over their former oppressors. Would they not then desire to fight for the sake of al-mustaḍ‘afīn (the powerless)? It would indeed be very strange and unacceptable that those who had suffered aggression, and tasted the bitterness of injustice, should not or would not come to the aid of the oppressed; even more unthinkable that they themselves turn to aggression or oppression should they assume political power and authority.
God, in the Qur’ān, enjoins the Muslims to fight in the cause of human emancipation:
How is it with you that you do not fight in the way of God, and the abased, feeble men, women and children who say: Our Lord, bring us forth from this city, whose people are unjust, and appoint to us protector from You, and appoint to us from You a help. [al-Nisā’ 4:75]
The fight to oppose religious persecution is deemed essential for the progress and well-being of humanity at large. Hence the duty of the Muslims to be involved in it. This notion is presented in the Qur’ān in the context of survival of human civilization and progress. The will to fight in this cause is deemed, in the Qur’ān, essential if evil and destructive powers, inculcated in the dark side of human passions, are to be thwarted.
For had it not been for Allah’s repelling some men by means of others, cloisters and churches, oratories and mosques, wherein the name Allah is much mentioned, would assuredly have been pulled down. [al-Ḥajj 22:40]
This verse highlights the fact that war is justifiable as a means of survival, a means of repelling and combating much worse possibilities. As the Qur’ān had indicated, persecution and discriminating against people on account of their religions, is a greater evil than war. Also the domination of evil, tyrannical powers is a greater evil than war. The Qur’ān told the Muslims, in clear unequivocal language, that if they lacked the will to fight against injustice and oppression, then a great fitnah (religious oppression) and corruption would spread on the surface of the earth. It even went so far as to threaten them of dire consequences, both in this life and in the next, if they fail to meet the commandment to answer the call to jihād:
O you who believe, what is the matter with you? That when it is said to you ‘go forth in the way of Allah’, You sink down heavily to the earth, do you prefer the life of this world to the Hereafter? But little is the comfort if this life, as compared with the hereafter. Unless you go forth, He will punish you with a grievous punishment. And instead of you, He will substitute another people and you will not hurt Him anything. For Allah is Powerful over everything. [al-Tawbah 9:38-39]
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