Ĭhiba and Schoenbaum argue that Islam "does not allow Muslims to fight against those who disagree with them regardless of belief system", but instead "urges its followers to treat such people kindly". The Quran is categorical on this: "There shall be no compulsion in religion" ( Q2:256) "Say to the disbelievers "To you, your beliefs, to me, mine" ( Q109:1–6)" Ĭharles Matthews characterizes the peace verses as saying that, "if others want peace, you can accept them as peaceful even if they are not Muslim." As an example, Matthews cites the second sura which commands believers not to transgress limits in warfare: "fight in God's cause against those who fight you, but do not transgress limits God does not love transgressors" ( Q2:190). A different belief system is not deemed a legitimate cause for violence or war under Islamic law.
ISLAMIC PRAYER AGAINST ENEMIES FREE
Nissim Rejwan asserts that "violence and cruelty are not in the spirit of the Quran, nor are they found in the life of the Prophet, nor in the lives of saintly Muslims." Īccording to Feisal Abdul Rauf, "the Quran expressly and unambiguously prohibits the use of coercion in faith because coercion would violate a fundamental human right- the right to a free conscience. They say that the non-Muslims misunderstand the Quran verses about Jihad and the conduct of war in Islam."
Numerous scholars and authors, both Muslim and non-Muslim have testified to the underlying rejection of violence, cruelty, coercion, and intolerance of the Quran and its embrace of justice and self-defence.Īccording to Fawzy Abdelmalek, "many Muslim scholars speak of Islam as a religion of peace and not of violence. Modernists reject the abrogating status of the sword verses, which would result in the abrogation (naskh) of numerous Quranic verses that counsel peace and reconciliation. For example, according to Diane Morgan, Ibn Kathir (1301–1372) asserted that the Sword Verse abrogated all peace treaties that had been promulgated between Muhammad and idolaters. Īccording to Oliver Leaman, a number of Islamic jurists asserted the primacy of the "sword verses" over the conciliatory verses in specific historical circumstances. It wasn't until after the exile that the Quranic revelations began to adopt a more offensive perspective.
Prior to the Hijra travel, Muhammad struggled non-violently against his oppressors in Mecca. According to Matthews, "the question of the proper prioritization of these verses, and how they should be understood in relation to one another, has been a central issue for Islamic thinking about war." Charles Matthews writes that there is a "large debate about what the Quran commands as regards the "sword verses" and the "peace verses".
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