Did the verse of the sword abrogate the verses of tolerance in the Quran?? In response to the abrogated tolerance of Islam
In the name of God, the Most Gracious,
the Most Merciful. May the peace, mercy, and blessings of God be upon you
. Christian Mostly use this argument evon tho bible is filled wd gore content
Anyways they quote these references
REsponse
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REsponse
The abrogation came in the Almighty’s saying:
We do not abrogate a verse or cause it to be forgotten except that We bring [one] better than it or similar to it. Do you not know that God has power over all things?
Imam Al-Tabari says in his interpretation of this verse:
The statement in the interpretation of the Almighty’s saying: {We do not abrogate a verse} meaning, may His praise be glorified, by His saying: { We do not abrogate a verse } to something else.
So we change it and alter it. That is, he turns the permissible into the forbidden and the forbidden into the permissible, the permissible into the forbidden and the forbidden into the permissible.
This only occurs in the case of commands, prohibitions, bans, releases, preventions, and permissions.
As for the news, there is no abrogating or abrogated text in it.
In simple terms, abrogation is the replacement of one legal ruling with another legal ruling.
The copy is only in the rulings.
As mentioned in the hadith of the Prophet, may God bless him and grant him peace
I forbade you from visiting graves, so visit them now.
How do we know that the copy has occurred?
The copy is only known from the Messenger, may God bless him and grant him peace.
Or from his companions only, and it is not known that it was abrogated by any interpreter, no matter how knowledgeable he is.
Because abrogation is not a matter of interpretation, except in the case of clear opposition.
This is almost impossible to happen.
As stated in Al-Itqan by Al-Suyuti, page 1454
Imam Ibn Hazm says in Al-Ahkam fi Usul Al-Ahkam:
It is not permissible for a Muslim who believes in God and the Last Day
To say about something in the Qur’an or Sunnah that it has been abrogated except with certainty
Because God Almighty says
And We did not send any messenger except that he should be obeyed by permission of Allah. And if only, when they wronged themselves, they had come to you and asked forgiveness of Allah
And if the Messenger had asked forgiveness for them, they would have found God Forgiving and Merciful.
God Almighty said: Say, “Who has forbidden the adornment of God which He has produced for His servants and the good things of provision?” Say, “They are for those who believe in worldly life and exclusively on the Day of Resurrection.” Thus do We detail the verses for a people who know.
Everything that God Almighty has revealed in the Qur’an or on the tongue of His Prophet is obligatory to be followed.
Whoever says that any of this has been abrogated has made it obligatory that this command not be obeyed.
And he dropped the necessity of following him, and this is a clear disobedience to God Almighty and an obvious contradiction.
Unless he provides evidence to support his statement, otherwise he is a slanderer and a liar.
Whoever permits something other than what we have said, his statement leads to the invalidation of the entire Sharia.
Because there is no difference between his claim of abrogation in a verse or hadith and the claim of someone else.
And the abrogation in a verse or a hadith, and between the claim of another, the abrogation in another verse or another hadith
Therefore, nothing in the Qur’an or Sunnah is valid.
This is a departure from Islam, and everything that is proven with certainty cannot be invalidated by conjecture.
It is not permissible to drop the obedience to a command that God Almighty and His Messenger have commanded us to do except with certainty of abrogation in which there is no doubt.
Terms of acceptance of copies
If the copy is from the Messenger of God, then it is not enough for us to verify the chain of transmission of the hadith.
But if he was a companion, Dr. Yusuf al-Qaradawi says in his book, The Jurisprudence of Jihad:
There are three conditions for acceptance.
First: Its chain of transmission from the Companion must be authentic.
Second: He did not say it based on his own interpretation, thinking that the verse contradicts the other verse.
He may not accept that, as it would be his opinion that contradicts the opinion of others.
Third: The word “abrogation” should not be in accordance with the concept of the predecessors.
Which includes: specifying the general and restricting the absolute.
And the details of the general, the exception, the purpose, etc.
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This is also in addition to what Imam al-Tabari mentioned that abrogation is only in rulings.
Regarding the second condition
It is easy to know if the statement of abrogation is the result of the effort of the companion
Or quoted from the Prophet, may God bless him and grant him peace
Through the companion’s statement that the hadith was attributed to the Messenger of God
Or through the opinion of the rest of the companions, if we find companions who do not say that it was abrogated
It works with verses
Certainly, the statement of abrogation is based on the ijtihad of the companion.
Regarding the third condition,
it may completely destroy the subject of abrogation.
it may completely destroy the subject of abrogation.
Imam Ibn al-Qayyim says in I’lam al-Muwaqqi’in,
Part One, Page 35:
What is meant by abrogating and abrogated according to the
early Muslims and later Muslims is the lifting of the ruling in its entirety, which is the terminology of the later Muslims,
and the lifting of the meaning of the general, absolute, apparent, and other things, sometimes
, either by specifying or restricting or applying the absolute to a restricted and explaining and clarifying it,
to the extent that they call the exception, condition, and description abrogation,
because that includes the lifting of the meaning of the apparent
and the clarification of the intended meaning. Abrogation, according to them and in their language, is the clarification of the intended meaning with something other than that word
, but rather with something outside of it. Whoever contemplates their words will see in it countless
problems, and it will remove from him the problems that necessitated applying their words to the new, later terminology....
And with this, the subject almost ends
. The truth is that there is no abrogation in the known sense, and the verses explain each other
and restrict each other, as we will explain, God willing. So
the use of the term abrogation by the early Muslims does not only mean that the ruling was lifted completely
, but it may also mean that it was restricted by another ruling.
This is even if we accept that anyone other than the Messenger, may God bless him and grant him peace, has the right to do so.
And his companions ruled that it was abrogated on their own...
Part One, Page 35:
What is meant by abrogating and abrogated according to the
early Muslims and later Muslims is the lifting of the ruling in its entirety, which is the terminology of the later Muslims,
and the lifting of the meaning of the general, absolute, apparent, and other things, sometimes
, either by specifying or restricting or applying the absolute to a restricted and explaining and clarifying it,
to the extent that they call the exception, condition, and description abrogation,
because that includes the lifting of the meaning of the apparent
and the clarification of the intended meaning. Abrogation, according to them and in their language, is the clarification of the intended meaning with something other than that word
, but rather with something outside of it. Whoever contemplates their words will see in it countless
problems, and it will remove from him the problems that necessitated applying their words to the new, later terminology....
And with this, the subject almost ends
. The truth is that there is no abrogation in the known sense, and the verses explain each other
and restrict each other, as we will explain, God willing. So
the use of the term abrogation by the early Muslims does not only mean that the ruling was lifted completely
, but it may also mean that it was restricted by another ruling.
This is even if we accept that anyone other than the Messenger, may God bless him and grant him peace, has the right to do so.
And his companions ruled that it was abrogated on their own...
Some commentators, may Allah reward them well on our behalf, said
that there is a verse that they called the Verse of the Sword (and I honestly do not know the reason for naming it with this name, as the word sword did not appear even once in the Holy Quran). This verse abrogated about 124 verses from the Holy Quran!!!!! I will focus on what is mentioned in the mothers of commentaries and the approved ones only, as nothing else concerns us. I will quote to you what Al-Qurtubi, may Allah have mercy on him, said in his interpretation: “And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.”
Al-Qurtubi also said
in his interpretation of “There is no compulsion in religion. The right course has become distinct from the wrong.”
Al-Qurtubi said in his interpretation of
“And fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.”
Al-Qurtubi also stated in his interpretation:
“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.”
And
you will not cease to find treachery among them, except for a few of them, so pardon them and overlook . Indeed, Allah loves the doers of good.
And God’s mercy said in the interpretation of
“So be patient, as were patient the messengers of strong will.”
Al-Qurtubi’s interpretation of the Almighty’s saying:
“So remind, for you are only a reminder. You are not a controller over them. ”
Imam Al-Razi said in his interpretation of the Almighty’s saying:
“But if they withdraw from you and do not fight you and offer you peace, then Allah has not given you any way against them.”
We notice four things from the mothers of interpretations...
1- There is no correct or even weak statement attributed to the Messenger, peace and blessings be upon him, that the verses were abrogated.. 2- We may not find any statement with a correct chain of transmission from any companion who says that these verses were abrogated, and even if we find a correct statement attributed to a companion, this statement is certainly from his own interpretation because we will clarify, God willing, that there were companions who did not say abrogation.. 3- And 99% of the statements that said abrogation are interpretations of interpreters, and there is also no consensus on the issue , and this Christian chose what he liked and left the rest.. 4- We also notice that there are interpreters who said that some verses that cannot be abrogated were abrogated because they contain news from God Almighty, such as His statement, “And you will not cease to find treachery among them, except a few of them.” So pardon them and overlook. Indeed, Allah loves the doers of good. This verse cannot be abrogated because Allah Almighty said that whoever pardons and overlooks is a doer of good, and that Allah loves the doers of good . This is a statement from Allah that does not accept abrogation. And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors. This is also a statement from Allah Almighty, so we cannot under any circumstances say that Allah did not love transgressors and then abrogated this statement
that there is a verse that they called the Verse of the Sword (and I honestly do not know the reason for naming it with this name, as the word sword did not appear even once in the Holy Quran). This verse abrogated about 124 verses from the Holy Quran!!!!! I will focus on what is mentioned in the mothers of commentaries and the approved ones only, as nothing else concerns us. I will quote to you what Al-Qurtubi, may Allah have mercy on him, said in his interpretation: “And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.”
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Al-Qurtubi also said
in his interpretation of “There is no compulsion in religion. The right course has become distinct from the wrong.”
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Al-Qurtubi said in his interpretation of
“And fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.”
|
Al-Qurtubi also stated in his interpretation:
“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.”
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And
you will not cease to find treachery among them, except for a few of them, so pardon them and overlook . Indeed, Allah loves the doers of good.
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And God’s mercy said in the interpretation of
“So be patient, as were patient the messengers of strong will.”
|
Al-Qurtubi’s interpretation of the Almighty’s saying:
“So remind, for you are only a reminder. You are not a controller over them. ”
|
Imam Al-Razi said in his interpretation of the Almighty’s saying:
“But if they withdraw from you and do not fight you and offer you peace, then Allah has not given you any way against them.”
|
We notice four things from the mothers of interpretations...
1- There is no correct or even weak statement attributed to the Messenger, peace and blessings be upon him, that the verses were abrogated.. 2- We may not find any statement with a correct chain of transmission from any companion who says that these verses were abrogated, and even if we find a correct statement attributed to a companion, this statement is certainly from his own interpretation because we will clarify, God willing, that there were companions who did not say abrogation.. 3- And 99% of the statements that said abrogation are interpretations of interpreters, and there is also no consensus on the issue , and this Christian chose what he liked and left the rest.. 4- We also notice that there are interpreters who said that some verses that cannot be abrogated were abrogated because they contain news from God Almighty, such as His statement, “And you will not cease to find treachery among them, except a few of them.” So pardon them and overlook. Indeed, Allah loves the doers of good. This verse cannot be abrogated because Allah Almighty said that whoever pardons and overlooks is a doer of good, and that Allah loves the doers of good . This is a statement from Allah that does not accept abrogation. And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors. This is also a statement from Allah Almighty, so we cannot under any circumstances say that Allah did not love transgressors and then abrogated this statement
Thirdly,
the opinion of the Companions, commentators and our virtuous sheikhs..
God Almighty said
: “But if you disagree about anything, refer it to God and the Messenger
, if you should believe in God and the Last Day. That is better and more suitable for final outcome.”
1- It was stated in the interpretation of Imam Al-Saadi, page 342,
that it was transmitted from the Muslims, from the Companions and those who came after them, that they call those who fight them
to one of three things: either Islam, paying the jizya, or the sword,
without distinction between a Christian or a non-Christian.
This action does not mean at all that all the verses of tolerance were abrogated by one verse
that urges fighting all infidels
, because if we assume that the verse “There is no compulsion in religion” was abrogated
, the Prophet and his companions would not have taken the jizya except from the People of the Book only.
2 - Abu Bakr Al-Siddiq,
may Allah be pleased with him, the number 2 man in the nation of Muhammad
. This was his will in any conquest..
Do not betray, do not deceive, do not commit fraud, do not mutilate , do not
kill a child, woman or old man.
Do not burn palm trees, do not cut down a tree,
do not slaughter a sheep or a camel except to eat it.
And if you pass by a people devoted to worship in monasteries, leave them to what they have devoted themselves to. Glory be to Allah
. Is this the will of a person who wants to kill infidels??!!! And
force them to convert to Islam.
Is this not an application of the Almighty’s saying: “And do not transgress. Indeed, Allah does not like transgressors”?!
3- Omar Ibn Al-Khattab, may God be pleased with him,
the third man in the nation of Muhammad..
He does not know anything about this abrogation
of the verses that they said were abrogated,
the saying of God Almighty..... “ Show forgiveness, enjoin what is right, and turn away from the ignorant.
” It was stated in Sahih Al-Bukhari that
Uyaynah Ibn Hisn Ibn Hudhayfah came and stayed with his nephew Al-Hur Ibn Qays,
who was one of the men whom Omar brought close. The reciters were the companions of Omar’s gatherings
and consultations, whether they were old or young. Uyaynah said to his nephew, “
O son of my brother, do you have a face with this emir? Ask permission for me to see him.” He said, “I will ask permission for you to see him.”
Ibn Abbas said, “So Al-Hur asked permission for Uyaynah, and Omar gave him permission.
When he entered upon him, he said, “This is it, O son of Al-Khattab. By God, you do not give us enough,
nor do you judge between us with justice.” Omar became so angry that he was about to strike him, but Al
-Hur said to him, “O Commander of the Faithful,
God Almighty said to His Prophet, may God bless him and grant him peace, ‘
Show forgiveness, enjoin what is right, and turn away from the ignorant.
’ This man is one of the ignorant.”
By God, Omar did not go beyond it when he recited it to him, and he was a steadfast adherent to the Book of God.
http://www.islamweb.net/newlibrary/d..._no=52&ID=8372
Did Omar tell him that the verse was abrogated by the verse of the sword??!!!
He did not accept it and stop at it as we all see...
And if the verse was abrogated, would Imam Bukhari have devoted
a chapter to it entitled “Adopt forgiveness, enjoin what is right, and turn away from the ignorant”?!!
the opinion of the Companions, commentators and our virtuous sheikhs..
God Almighty said
: “But if you disagree about anything, refer it to God and the Messenger
, if you should believe in God and the Last Day. That is better and more suitable for final outcome.”
First the companions
1- It was stated in the interpretation of Imam Al-Saadi, page 342,
that it was transmitted from the Muslims, from the Companions and those who came after them, that they call those who fight them
to one of three things: either Islam, paying the jizya, or the sword,
without distinction between a Christian or a non-Christian.
This action does not mean at all that all the verses of tolerance were abrogated by one verse
that urges fighting all infidels
, because if we assume that the verse “There is no compulsion in religion” was abrogated
, the Prophet and his companions would not have taken the jizya except from the People of the Book only.
2 - Abu Bakr Al-Siddiq,
may Allah be pleased with him, the number 2 man in the nation of Muhammad
. This was his will in any conquest..
Do not betray, do not deceive, do not commit fraud, do not mutilate , do not
kill a child, woman or old man.
Do not burn palm trees, do not cut down a tree,
do not slaughter a sheep or a camel except to eat it.
And if you pass by a people devoted to worship in monasteries, leave them to what they have devoted themselves to. Glory be to Allah
. Is this the will of a person who wants to kill infidels??!!! And
force them to convert to Islam.
Is this not an application of the Almighty’s saying: “And do not transgress. Indeed, Allah does not like transgressors”?!
3- Omar Ibn Al-Khattab, may God be pleased with him,
the third man in the nation of Muhammad..
He does not know anything about this abrogation
of the verses that they said were abrogated,
the saying of God Almighty..... “ Show forgiveness, enjoin what is right, and turn away from the ignorant.
” It was stated in Sahih Al-Bukhari that
Uyaynah Ibn Hisn Ibn Hudhayfah came and stayed with his nephew Al-Hur Ibn Qays,
who was one of the men whom Omar brought close. The reciters were the companions of Omar’s gatherings
and consultations, whether they were old or young. Uyaynah said to his nephew, “
O son of my brother, do you have a face with this emir? Ask permission for me to see him.” He said, “I will ask permission for you to see him.”
Ibn Abbas said, “So Al-Hur asked permission for Uyaynah, and Omar gave him permission.
When he entered upon him, he said, “This is it, O son of Al-Khattab. By God, you do not give us enough,
nor do you judge between us with justice.” Omar became so angry that he was about to strike him, but Al
-Hur said to him, “O Commander of the Faithful,
God Almighty said to His Prophet, may God bless him and grant him peace, ‘
Show forgiveness, enjoin what is right, and turn away from the ignorant.
’ This man is one of the ignorant.”
By God, Omar did not go beyond it when he recited it to him, and he was a steadfast adherent to the Book of God.
http://www.islamweb.net/newlibrary/d..._no=52&ID=8372
Did Omar tell him that the verse was abrogated by the verse of the sword??!!!
He did not accept it and stop at it as we all see...
And if the verse was abrogated, would Imam Bukhari have devoted
a chapter to it entitled “Adopt forgiveness, enjoin what is right, and turn away from the ignorant”?!!
Secondly, the commentators’ opinion..
First,
Imam Al-Tabari, the Sheikh of the commentators, 310 AH,
may God have mercy on him, said in his interpretation of
“There is no compulsion in religion. The right course has become clear from the wrong
He first mentioned the statements that say that it was abrogated,
then he rejected these statements and said...
He mentioned the statements of abrogation in the words of God Almighty:
“And fight in the way of God those who fight you but do not transgress. Indeed. God does not like transgressors.”
Then he denied this claim and said...
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And Rahmatullahi Wa Talib said in his interpretation of the Almighty’s saying:
“And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.”
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It is true, and what mind would accept that one verse
abrogates 124 verses in the Holy Quran!!!!
And he also said, may Allah have mercy on him, in the words of Allah the Most High : “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 the just.”
And the most correct of the sayings in that regard is the saying of the one who said
: What is meant by that is: Allah does not forbid you from those who do not fight you because of religion,
from all types of religions and faiths, from being righteous toward them and connecting with them, and acting justly toward them
. Indeed, Allah the Almighty made His words {those who do not fight you because of religion and do not expel you from your homes} general to all those who have that description, so
He did not specify some of them over others,
nor The meaning of the statement of the one who said: That is abrogated,
because the righteousness of the believer towards the people of war, between whom and him there is a blood relationship,
or between whom and him there is no blood relationship or lineage, is not forbidden or prohibited
if there is no indication for that.
Secondly, Imam Ibn Kathir, may God have mercy on him.
He said in his interpretation of the Almighty’s saying:
“There is no compulsion in religion. The right course has become distinct from the wrong.”
Then he mentioned the statement of those who said that it was abrogated...
Glory be to Allah, what mind would accept that the jizyah means coercion???!!!
And he said in his interpretation of the words of Allah
the Most High: “But if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing
.” Allah the Most High says: If you fear treachery from a people, then throw away their treaty with them on equal terms
. If they persist in waging war against you and opposing you, then fight them.
{But if they incline} meaning: lean {to peace} meaning: peacemaking, reconciliation, and truce,
{then incline to it} meaning: lean toward it, and accept that from them . For this
reason, when the polytheists asked for peace in the year of Al-Hudaybiyah,
and to put an end to the war between them and the Messenger of Allah (blessings and peace of Allah be upon him) for nine years,
he agreed to that along with the other conditions they stipulated.
Mujahid said: It was revealed about Banu Qurayzah. This is questionable,
because the entire context is about the Battle of Badr,
and mentioning it encompasses all of this.
Ibn Abbas, Mujahid, Zayd ibn Aslam, Ata’ al-Khurasani, Ikrimah, al-Hasan and Qatadah said: This verse was abrogated by
the verse of the sword in Bara’ah: {Fight those who do not believe in Allah or the Last Day} the verse.
This is also questionable, because the verse of Bara’ah commands fighting them if possible. However, if the enemy is numerous,
then it is permissible to make peace with them. As indicated by this noble verse,
and as the Prophet, may God bless him and grant him peace, did on the day of Al-Hudaybiyah,
there is no contradiction, abrogation, or specification.
He said in his interpretation of the words of God Almighty : “God 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, God loves those who act justly.” And the words of God Almighty: {God does not forbid you from those who do not fight you because of religion and do not expel you from your homes} meaning: He does not forbid you from being kind to the disbelievers who do not fight you because of religion; Like women and the weak among them {that you be righteous toward them} meaning: be good to them, {and be just toward them} meaning: be fair {indeed, Allah loves the just} and he did not mention any statement to abrogate the verse... and he mentioned its interpretation in the statement of the Most High : And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors. After he mentioned the statement that says abrogation , he said... and His statement: {and do not transgress. Indeed, Allah does not like transgressors} meaning: fight in the way of Allah, and do not transgress in that, and that includes committing the prohibitions, as Al-Hasan Al-Basri said; From mutilation, theft, killing women, children, and the elderly, those who have no opinion and are not to be fought, and monks and monasteries, burning trees, and killing animals for no good , as Ibn Abbas, Omar bin Abdul Aziz, Muqatil bin Hayyan, and others said. This is why it came in Sahih Muslim, on the authority of Buraidah, that the Messenger of God, may God bless him and grant him peace, used to say: “Fight in the way of God, and fight those who disbelieve in God. Fight but do not commit theft, do not betray, do not mutilate, do not kill the newborn, or the monasteries.” Narrated by Imam Ahmad.
On the authority of Ibn Abbas, he said: When the Messenger of God, may God bless him and grant him peace, sent out his armies, he would say: “Go out in the name of God, fight in the way of God against those who disbelieve in God, do not transgress, do not commit adultery, do not mutilate, do not kill children, and do not kill the owners of monasteries.”
Narrated by Imam Ahmad, and by Abu Dawud on the authority of Anas, with a similar chain of transmission,
and in the two Sahihs on the authority of Ibn Umar, he said: I found a woman killed in one of the battles
of the Prophet, may God bless him and grant him peace,
so the Messenger of God, may God bless him and grant him peace, denounced the killing of women and children
“There is no compulsion in religion. The right course has become distinct from the wrong.”
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Then he mentioned the statement of those who said that it was abrogated...
Glory be to Allah, what mind would accept that the jizyah means coercion???!!!
And he said in his interpretation of the words of Allah
the Most High: “But if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing
.” Allah the Most High says: If you fear treachery from a people, then throw away their treaty with them on equal terms
. If they persist in waging war against you and opposing you, then fight them.
{But if they incline} meaning: lean {to peace} meaning: peacemaking, reconciliation, and truce,
{then incline to it} meaning: lean toward it, and accept that from them . For this
reason, when the polytheists asked for peace in the year of Al-Hudaybiyah,
and to put an end to the war between them and the Messenger of Allah (blessings and peace of Allah be upon him) for nine years,
he agreed to that along with the other conditions they stipulated.
Mujahid said: It was revealed about Banu Qurayzah. This is questionable,
because the entire context is about the Battle of Badr,
and mentioning it encompasses all of this.
Ibn Abbas, Mujahid, Zayd ibn Aslam, Ata’ al-Khurasani, Ikrimah, al-Hasan and Qatadah said: This verse was abrogated by
the verse of the sword in Bara’ah: {Fight those who do not believe in Allah or the Last Day} the verse.
This is also questionable, because the verse of Bara’ah commands fighting them if possible. However, if the enemy is numerous,
then it is permissible to make peace with them. As indicated by this noble verse,
and as the Prophet, may God bless him and grant him peace, did on the day of Al-Hudaybiyah,
there is no contradiction, abrogation, or specification.
He said in his interpretation of the words of God Almighty : “God 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, God loves those who act justly.” And the words of God Almighty: {God does not forbid you from those who do not fight you because of religion and do not expel you from your homes} meaning: He does not forbid you from being kind to the disbelievers who do not fight you because of religion; Like women and the weak among them {that you be righteous toward them} meaning: be good to them, {and be just toward them} meaning: be fair {indeed, Allah loves the just} and he did not mention any statement to abrogate the verse... and he mentioned its interpretation in the statement of the Most High : And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors. After he mentioned the statement that says abrogation , he said... and His statement: {and do not transgress. Indeed, Allah does not like transgressors} meaning: fight in the way of Allah, and do not transgress in that, and that includes committing the prohibitions, as Al-Hasan Al-Basri said; From mutilation, theft, killing women, children, and the elderly, those who have no opinion and are not to be fought, and monks and monasteries, burning trees, and killing animals for no good , as Ibn Abbas, Omar bin Abdul Aziz, Muqatil bin Hayyan, and others said. This is why it came in Sahih Muslim, on the authority of Buraidah, that the Messenger of God, may God bless him and grant him peace, used to say: “Fight in the way of God, and fight those who disbelieve in God. Fight but do not commit theft, do not betray, do not mutilate, do not kill the newborn, or the monasteries.” Narrated by Imam Ahmad.
On the authority of Ibn Abbas, he said: When the Messenger of God, may God bless him and grant him peace, sent out his armies, he would say: “Go out in the name of God, fight in the way of God against those who disbelieve in God, do not transgress, do not commit adultery, do not mutilate, do not kill children, and do not kill the owners of monasteries.”
Narrated by Imam Ahmad, and by Abu Dawud on the authority of Anas, with a similar chain of transmission,
and in the two Sahihs on the authority of Ibn Umar, he said: I found a woman killed in one of the battles
of the Prophet, may God bless him and grant him peace,
so the Messenger of God, may God bless him and grant him peace, denounced the killing of women and children
We follow the commentators' opinion
He says wonderful words in his interpretation and does not mention anything about abrogation!!
There is no compulsion in religion. The right course has become distinct from the wrong.
And Rahmatullahi says in his interpretation of the Almighty’s saying:
“And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing
.” And he does not mention anything about abrogation. And Rahmatullahi says in his interpretation of: “And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.”
“There is no compulsion in religion. The right way has become distinct from the wrong way
.” This is a statement of the perfection of this Islamic religion and that it is due to the perfection of its proofs and the clarity of its verses and that it is the religion of reason and knowledge, the religion of instinct and wisdom, the religion of righteousness and reform, the religion of truth and right way. Because of its perfection and the acceptance of instinct for it , it does not need compulsion, because compulsion only occurs with that which the hearts are repelled by and that contradicts the truth and right, or because its proofs and verses are hidden. For the right way has become distinct from the wrong way, so no one has an excuse or argument if he turns away and does not accept it. There is no contradiction between this meaning and the many verses that require jihad, for God commanded fighting so that the religion would be entirely for God and to repel the aggression of the aggressors against the religion. The Muslims agreed that jihad is ongoing with the righteous and the wicked and that it is one of the ongoing obligations, verbal and practical jihad. So whoever among the interpreters thought that this verse The verses of Jihad contradict each other, so he asserted that they were abrogated. His statement is weak in wording and meaning, as is clear to anyone who ponders the noble verse. He said in his interpretation of the words of God Almighty: {But if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing. God Almighty says: {But if they incline} meaning: the disbelieving warriors, meaning: they lean {to peace} meaning: reconciliation and abandoning fighting. {then incline to it and rely upon Allah} meaning: answer them to what they ask, relying on your Lord, for in that there are many benefits. He did not mention any abrogation of the verses... He said in his interpretation of the Almighty’s saying: “ And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.” These verses include the command to fight in the way of Allah, and this was after the migration to Medina, when the Muslims became strong enough to fight, Allah commanded them to do so, after they had been commanded to restrain their hands. In specifying the fighting {in the way of Allah}, he urged sincerity and forbade fighting in the seditions among the Muslims. {Those who fight you} meaning: those who are prepared to fight you, and they are the men who are responsible, not the elderly who have no opinion or fighting. The prohibition of aggression includes all types of aggression, from killing those who do not fight, such as women, the insane, children, monks, and the like, to mutilating the dead, killing animals, cutting down trees [and the like], for no benefit to the Muslims. Among the aggressions is fighting those from whom the jizya is accepted if they pay it, for that is not permissible. He did not mention any abrogation of the verses. He said in his interpretation of the Almighty’s saying: “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.” That is: Allah does not forbid you from being righteous, maintaining ties, and rewarding with kindness and justice toward the polytheists, from among your relatives and others, when they are in a state where they have not risen up to fight you because of religion and expelled you from your homes, then there is no blame upon you if you maintain ties with them, because maintaining ties with them in this state is not objectionable or corrupt (2). He did not mention any abrogation of the verses...
Sheikh Al-Shaarawy, may God have mercy on him.
He says wonderful words in his interpretation and does not mention anything about abrogation!!
There is no compulsion in religion. The right course has become distinct from the wrong.
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And Rahmatullahi says in his interpretation of the Almighty’s saying:
“And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing
.” And he does not mention anything about abrogation. And Rahmatullahi says in his interpretation of: “And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.”
Interpretation of Imam Al-Saadi, verified by Sheikh Uthaymeen,
He said in his interpretation of the words of God Almighty:“There is no compulsion in religion. The right way has become distinct from the wrong way
.” This is a statement of the perfection of this Islamic religion and that it is due to the perfection of its proofs and the clarity of its verses and that it is the religion of reason and knowledge, the religion of instinct and wisdom, the religion of righteousness and reform, the religion of truth and right way. Because of its perfection and the acceptance of instinct for it , it does not need compulsion, because compulsion only occurs with that which the hearts are repelled by and that contradicts the truth and right, or because its proofs and verses are hidden. For the right way has become distinct from the wrong way, so no one has an excuse or argument if he turns away and does not accept it. There is no contradiction between this meaning and the many verses that require jihad, for God commanded fighting so that the religion would be entirely for God and to repel the aggression of the aggressors against the religion. The Muslims agreed that jihad is ongoing with the righteous and the wicked and that it is one of the ongoing obligations, verbal and practical jihad. So whoever among the interpreters thought that this verse The verses of Jihad contradict each other, so he asserted that they were abrogated. His statement is weak in wording and meaning, as is clear to anyone who ponders the noble verse. He said in his interpretation of the words of God Almighty: {But if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing. God Almighty says: {But if they incline} meaning: the disbelieving warriors, meaning: they lean {to peace} meaning: reconciliation and abandoning fighting. {then incline to it and rely upon Allah} meaning: answer them to what they ask, relying on your Lord, for in that there are many benefits. He did not mention any abrogation of the verses... He said in his interpretation of the Almighty’s saying: “ And fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.” These verses include the command to fight in the way of Allah, and this was after the migration to Medina, when the Muslims became strong enough to fight, Allah commanded them to do so, after they had been commanded to restrain their hands. In specifying the fighting {in the way of Allah}, he urged sincerity and forbade fighting in the seditions among the Muslims. {Those who fight you} meaning: those who are prepared to fight you, and they are the men who are responsible, not the elderly who have no opinion or fighting. The prohibition of aggression includes all types of aggression, from killing those who do not fight, such as women, the insane, children, monks, and the like, to mutilating the dead, killing animals, cutting down trees [and the like], for no benefit to the Muslims. Among the aggressions is fighting those from whom the jizya is accepted if they pay it, for that is not permissible. He did not mention any abrogation of the verses. He said in his interpretation of the Almighty’s saying: “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.” That is: Allah does not forbid you from being righteous, maintaining ties, and rewarding with kindness and justice toward the polytheists, from among your relatives and others, when they are in a state where they have not risen up to fight you because of religion and expelled you from your homes, then there is no blame upon you if you maintain ties with them, because maintaining ties with them in this state is not objectionable or corrupt (2). He did not mention any abrogation of the verses...
We come to the opinion of our honorable sheikhs and some websites..
1- Dar Al-Iftaa Al-Masryia:
There is no abrogation in the verses. http://www.dar-alifta.org/ViewDI.aspx?ID=14 2- Imam Al-Zarkashi, may Allah have mercy on him, in his book Al-Burhan fi Ulum Al-Quran concluded that this statement is weak and incorrect. Dr. Yusuf Al-Qaradawi comments on this statement and says: This interpretation by Al-Zarkashi of abrogation in the verse of the sword is good to accept if we take it in the case of obligatory jihad, such as jihad against the enemy if he occupies a land and the Muslims are unable to resist him , as in the case of Russia occupying the Islamic republics, forcibly annexing them to the Soviet Union, and forcing them to enter behind the Iron Curtain against their will. Here we say: Jihad to resist this enemy is (forgotten) and postponed until the opportunity arises, and the strength comes to resist him, and to liberate ourselves from his yoke. As for the interpretation of forgetting here that in a state of weakness we hold our hands off people, and in a state of strength we fight the whole world: whoever fights us and whoever holds his hand and greets us, this is what we reject; Because it contradicts other verses in Surat Al-Baqarah, Surat An-Nisa, Surat Al-Anfal, Surat Al-Mumtahanah, and others. Rather, in Surat At-Tawbah itself, even some verses that are said to be the verse of the sword, such as the Almighty’s saying: (And fight the polytheists all together as they fight you all together) because the verse here orders the response in kind. This is from the legitimate justice that no two people disagree about its legitimacy. Is it logical for us to say to the people (the Americans and their ilk): We do not have to fight you now, because we are militarily weak, and we do not have the weapons that you have, but when we have the same weapons as you have or close to it: We will fight you all?! Is it permissible for us to say this to the people: We left fighting you because of our weakness, and the day we become strong, it will be obligatory for us to invade you in your own homes until you surrender or pay the jizyah willingly and you are humiliated? If we say this, then we will tempt the whole world to fight us, and stand against our ambitions and expansion, and stand together to repel our danger, and stop our advance!! 3- Islam Web site, no copies.. 4- Sheikh Muhammad Hassan, our honorable Sheikh, says that Islam does not force anyone to enter it. There is no compulsion in religion . Rather, we inform and explain to people with wisdom, mercy, politeness, and humility. So whoever says after informing and after explaining, “I do not want to enter this religion,” we say to him , “ There is no compulsion in religion.” And we say to him, “ Say, ‘The truth is from your Lord. So whoever wills, let him believe, and whoever wills, let him disbelieve.’ And we say to him, “To you be your religion, and to me mine.” But this is after informing and after explaining. Watch these words in this clip. Download. And I hope, everyone, that anyone who has a YouTube account will upload it because it is a wonderful clip in every sense of the word.
5- Imam Ibn al-Qayyim, may God have mercy on him, in his book Zad al-Ma’ad
Use the saying of God
Be forgiving, enjoin what is right, and turn away from the ignorant.
6- Dr. Yusuf Al-Qaradawi
refuted this statement in his book, The Jurisprudence of Jihad
, and said:
If you cite the words of God Almighty: “There is no compulsion in religion. Verily, the right course has become distinct from the wrong” (Al-Baqarah: 256)
, you will be told: The verse of the sword abrogated it. Or the words of God Almighty: “Invite to the way of your Lord with wisdom and good instruction” (Al-Nahl: 125), you will be told: The verse of the sword abrogated it. Or the words of God Almighty: “But if they incline to peace, then incline to it and rely upon God” (Al-Anfal: 61), you will be told: The verse of the sword abrogated it. Or the words of God Almighty: “But if they withdraw from you and do not fight you and offer you peace, then God has not given you a way against them” (An-Nisa’: 90), you will be told: The verse of the sword abrogated it. Or by the Almighty’s saying: “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.” (Al-Mumtahanah: 8) It was said: The verse of the sword abrogated it!! And so are the many abundant verses. It is as if the verse of the sword itself became a sword that cuts off the necks of the verses, leaving them lifeless corpses with no soul or life in them, so they are recited verbally but nullified in meaning. Since they were sentenced to death!! This book was supported by the scholars of Al-Azhar Al-Sharif http://www.almasry-alyoum.com/articl...1&IssueID=1456 7- Dr. Abdul Aziz bin Abdul Fattah .. http://whyislam.wordpress.com/2007/0..._of_the_sword/ 8- Sheikh Muhammad Hussein Yaqoub cites the verses
Fourth:
The concept of jihad in Islam and the combination of verses...
The concept of jihad in Islam and the combination of verses...
The concept of jihad is associated with fighting for many,
and this is a misunderstanding
. Fighting is the last stage of jihad.
There is jihad with the tongue, jihad with money,
and also jihad with the Quran. God Almighty said: “
So do not obey the disbelievers, but strive against them with it with a great striving.” The Prophet, may God bless him and grant him peace, said: “Strive against the polytheists with your wealth, your lives, and your tongues.” When God made fighting with non-Muslims permissible, it was not to force them to convert to Islam. God Almighty said: “There is no compulsion in religion. The right course has become clear from the wrong.” God Almighty said: “And say: The truth is from your Lord. So whoever wills - let him believe; and whoever wills - let him disbelieve.” God Almighty said : “
And if your Lord had willed, those on earth would have believed.” All of them together. Do you then compel people in order that they become believers? If this were true, we would not have found any non-Muslim in the Arab countries . Those countries were under the rule of Abu Bakr al-Siddiq and Omar ibn al-Khattab, and these people did not fear the blame of anyone for the sake of Allah. If it were part of Islam to kill those who disagreed, Omar ibn al-Khattab would not have left any living soul that did not believe in the Oneness of Allah. We challenge anyone to bring us an incident from history in which the Messenger or his companions put the sword to the neck of any polytheist in order for him to convert to Islam. Why did Allah legislate Jihad? First, defensive jihad , which occurs when non-Muslims attack Islamic countries, such as our brothers in Palestine, may Allah make them steadfast. This jihad is proven by the text of the Book of Allah, the Most High, who said: “ And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors. ” Second, defensive jihad, quoted from the book “Fiqh al-Jihad” by Dr. Al-Qaradawi. 1- We find this in the words of Allah, the Most High: “And fight them until there is no more persecution and religion is for Allah. But if they cease, then there is no aggression except against the wrongdoers. ” 2- We find this in the words of Allah, the Most High: “Fight those who do not believe in Allah.” Nor on the Last Day. Nor do they forbid what Allah and His Messenger have forbidden. Nor do they adopt the religion of truth from those who were given the Scripture until they pay the jizyah out of hand while they are subdued. God willing, we will explain this verse in detail. The first and last purpose of the Islamic conquests in general was to deliver the religion to the people, and there is no way at this time except this . There was no satellite, internet, or Facebook in the era of the Companions!!!! I repeat, conveying the religion is not to force people to convert to it. The mission of the Messenger, may God bless him and grant him peace, and his companions after him, and all Muslims, is only to convey the message... God Almighty said : “ Say: The truth is from your Lord . So whoever wills - let him believe; and whoever wills - let him disbelieve.” God Almighty said: “So remind. You are only a reminder.” (21)
You are not a controller over them. God Almighty
said: “You are only responsible for conveying
the message, and upon Us ” 3-4-
We find this in the verse called the Verse of the Sword , and we will explain it in detail, God willing. The remaining question is: How do Muslims deal with peaceful non-Muslims... who do not fight them in religion nor tempt them in their religion?? Scholars differed on this. Some said that we do not fight these people and they cited dozens of verses from the Book of Allah, for example , Allah the Almighty said: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. Allah the said: But if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.: But if they withdraw from you and do not fight you and offer you peace So God has not given you a way against them. The other group said that we are fighting these people not to force them to convert to Islam , but rather to subject them to the rule of Islam. They said that all the verses mentioned above were abrogated verse of the sword. We have shown, by the grace of God, that there is no abrogation
Now we will explain some of the verses
that the commentators said abrogated the verses of tolerance in the Holy Quran.
The first verse: “
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and lie in wait for them at every place of ambush.
But if they repent and establish prayer and give zakah, leave their way [only], for Allah is Forgiving and Merciful. And
Allah, besides Whom there is no god,
if we were to follow the context of these verses, they would not need explanation or clarification!!
These verses certainly do not speak about all the polytheists
, but they speak about a specific group of them who did to the Messenger
and his companions
innumerable things!!!
Their characteristics come in the following verses:
So when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and lie in wait for them at every place of ambush.
But if they repent and establish prayer and give zakah, then leave their way. Indeed, Allah is Forgiving and Merciful.
And if anyone of the polytheists seeks your protection, then grant him protection so that he may hear the word of Allah. Then escort him to his place of safety.
That is because they are a people who do not know
how there can be a treaty for the polytheists with Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Haram
. So long as they are upright with you, be upright with them. Indeed, Allah loves the righteous.
How? And if they gain the upper hand over you, they do not observe concerning you any pact of kinship or covenant.
They please you with their mouths, but their hearts refuse, and most of them are wicked.
They exchange the verses of Allah for a small price and avert [people] from His way. Indeed, evil is that which they have been doing. They
do not observe concerning a believer any pact of kinship or covenant.
And it is those who are the transgressors . But if they repent and establish prayer and give zakah, then they are your brothers in religion. And We detail the verses for a people who know.
But if they break their oaths after their covenant and attack the people, [then
] they are [ not] trustworthy. Your religion, so fight the leaders of disbelief - for indeed, they have no
faith - perhaps they will desist. Will you not fight a people who have broken their oaths and intended to expel the Messenger , and they initiated it against you the first time? Do you fear them ? But Allah has more right that you should fear Him, if you are believers
. Glory be to Allah! Look at what these people did to the Messengerand his companions!!
Dr. Yusuf al-Qaradawi comments on these verses and says that
the polytheists that the verse of the sword speaks about are a special group of polytheists:
There was a covenant between the Messenger of Allah, may Allah bless him and grant him peace, and them, but they broke it
and supported his enemies against him.
Allah and His Messenger have disavowed them and declared war on them if they do not repent from their disbelief
and believe in Allah as One Lord and in Muhammad as a Prophet and Messenger.
These polytheists, the enemies of Islam and its Prophet, are not all polytheists
, as evidenced by the words of God Almighty before the verse of the sword: “
Except for those of the polytheists with whom you made a treaty and then they did not fail you in anything nor support anyone against you.
So fulfill their treaty with them until their term. Indeed, God loves the righteous.” And as evidenced by the reports that were reported from the Messenger of God, may God bless him and grant him peace
, that when he sent Ali, may God have mercy on him, with the declaration of innocence to the people of the treaties between him and them,
he ordered him among what he ordered him to proclaim among them
: “And whoever has a treaty between him and the Messenger of God, may God bless him and grant him peace, then his treaty is until its term.”
Then as evidenced by the words of God Almighty after the verse of the sword
“How can there be a treaty with Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Haram?
So if they are upright with you, be upright with them. Indeed, Allah loves the righteous.”
They are only a group of polytheists, between whom and the Messenger of Allah, may Allah bless him and grant him peace, there was a treaty for a specified period,
but they broke it before its term ended...
, and another group between whom and the Messenger of Allah, may Allah bless him and grant him peace, there was an unlimited treaty.
These and those are the ones from whom Allah, the Almighty, declared that He and His Messenger are innocent,
and He gave them a respite of four months from the day of the greatest pilgrimage
(meaning the day of Eid al-Adha, which is the day on which He renounced the treaty to them equally)
to roam the earth during that period as they wished, and then to determine their position therein. From the call to believe in God as one Lord
, then if they repent, then their response to God’s call is their best,
otherwise it is war, and what follows it of killing, captivity, siege, and waiting.
Indeed, God Almighty explains to them the reason for His judgment upon them, in verses following the verse of the sword.
Are they not the leaders of disbelief,
attacking the religion of God, and
turning people away from His path?!
They break their covenant with the Messenger of God
, and support his enemies against him?!
They are hypocrites towards the Messenger and the believers, pleasing them with their mouths ,
but their hearts refuse to believe what they say?!
They break their oaths, and intend to expel the Messenger, and initiate the fighting of the believers at Badr?!
They lie in wait for the believers,
and wait for an opportunity to pounce on them, without regard for covenant or protection?!
There is no better evidence of this than the words of Allah, the Almighty, to His Prophet, in the verse that follows the verse of the sword without a break:
“And if any of the polytheists seeks your protection, grant him protection so that he may hear the word of Allah. Then escort him to a place of safety. That is because they are a people who do not know.” (At-Tawbah: 6).
In this verse there is a command from Allah, the Almighty, to His Messenger to grant protection to whoever seeks protection from him from among the polytheists, then call him to believe in Allah, and explain to him what good there is in this belief for him. If he - after this - persists in his misguidance, and continues to remain in his disbelief in Allah, and asks the Messenger of Allah, may Allah bless him and grant him peace, to take him to a place where he will be safe, then the Messenger must respond to his request
and ensure his safety until he reaches that place.
that the commentators said abrogated the verses of tolerance in the Holy Quran.
The first verse: “
And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and lie in wait for them at every place of ambush.
But if they repent and establish prayer and give zakah, leave their way [only], for Allah is Forgiving and Merciful. And
Allah, besides Whom there is no god,
if we were to follow the context of these verses, they would not need explanation or clarification!!
These verses certainly do not speak about all the polytheists
, but they speak about a specific group of them who did to the Messenger
and his companionsinnumerable things!!!
Their characteristics come in the following verses:
So when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and lie in wait for them at every place of ambush.
But if they repent and establish prayer and give zakah, then leave their way. Indeed, Allah is Forgiving and Merciful.
And if anyone of the polytheists seeks your protection, then grant him protection so that he may hear the word of Allah. Then escort him to his place of safety.
That is because they are a people who do not know
how there can be a treaty for the polytheists with Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Haram
. So long as they are upright with you, be upright with them. Indeed, Allah loves the righteous.
How? And if they gain the upper hand over you, they do not observe concerning you any pact of kinship or covenant.
They please you with their mouths, but their hearts refuse, and most of them are wicked.
They exchange the verses of Allah for a small price and avert [people] from His way. Indeed, evil is that which they have been doing. They
do not observe concerning a believer any pact of kinship or covenant.
And it is those who are the transgressors . But if they repent and establish prayer and give zakah, then they are your brothers in religion. And We detail the verses for a people who know.
But if they break their oaths after their covenant and attack the people, [then
] they are [ not] trustworthy. Your religion, so fight the leaders of disbelief - for indeed, they have no
faith - perhaps they will desist. Will you not fight a people who have broken their oaths and intended to expel the Messenger , and they initiated it against you the first time? Do you fear them ? But Allah has more right that you should fear Him, if you are believers
. Glory be to Allah! Look at what these people did to the Messenger
and his companions!!Dr. Yusuf al-Qaradawi comments on these verses and says that
the polytheists that the verse of the sword speaks about are a special group of polytheists:
There was a covenant between the Messenger of Allah, may Allah bless him and grant him peace, and them, but they broke it
and supported his enemies against him.
Allah and His Messenger have disavowed them and declared war on them if they do not repent from their disbelief
and believe in Allah as One Lord and in Muhammad as a Prophet and Messenger.
These polytheists, the enemies of Islam and its Prophet, are not all polytheists
, as evidenced by the words of God Almighty before the verse of the sword: “
Except for those of the polytheists with whom you made a treaty and then they did not fail you in anything nor support anyone against you.
So fulfill their treaty with them until their term. Indeed, God loves the righteous.” And as evidenced by the reports that were reported from the Messenger of God, may God bless him and grant him peace
, that when he sent Ali, may God have mercy on him, with the declaration of innocence to the people of the treaties between him and them,
he ordered him among what he ordered him to proclaim among them
: “And whoever has a treaty between him and the Messenger of God, may God bless him and grant him peace, then his treaty is until its term.”
Then as evidenced by the words of God Almighty after the verse of the sword
“How can there be a treaty with Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Haram?
So if they are upright with you, be upright with them. Indeed, Allah loves the righteous.”
They are only a group of polytheists, between whom and the Messenger of Allah, may Allah bless him and grant him peace, there was a treaty for a specified period,
but they broke it before its term ended...
, and another group between whom and the Messenger of Allah, may Allah bless him and grant him peace, there was an unlimited treaty.
These and those are the ones from whom Allah, the Almighty, declared that He and His Messenger are innocent,
and He gave them a respite of four months from the day of the greatest pilgrimage
(meaning the day of Eid al-Adha, which is the day on which He renounced the treaty to them equally)
to roam the earth during that period as they wished, and then to determine their position therein. From the call to believe in God as one Lord
, then if they repent, then their response to God’s call is their best,
otherwise it is war, and what follows it of killing, captivity, siege, and waiting.
Indeed, God Almighty explains to them the reason for His judgment upon them, in verses following the verse of the sword.
Are they not the leaders of disbelief,
attacking the religion of God, and
turning people away from His path?!
They break their covenant with the Messenger of God
, and support his enemies against him?!
They are hypocrites towards the Messenger and the believers, pleasing them with their mouths ,
but their hearts refuse to believe what they say?!
They break their oaths, and intend to expel the Messenger, and initiate the fighting of the believers at Badr?!
They lie in wait for the believers,
and wait for an opportunity to pounce on them, without regard for covenant or protection?!
There is no better evidence of this than the words of Allah, the Almighty, to His Prophet, in the verse that follows the verse of the sword without a break:
“And if any of the polytheists seeks your protection, grant him protection so that he may hear the word of Allah. Then escort him to a place of safety. That is because they are a people who do not know.” (At-Tawbah: 6).
In this verse there is a command from Allah, the Almighty, to His Messenger to grant protection to whoever seeks protection from him from among the polytheists, then call him to believe in Allah, and explain to him what good there is in this belief for him. If he - after this - persists in his misguidance, and continues to remain in his disbelief in Allah, and asks the Messenger of Allah, may Allah bless him and grant him peace, to take him to a place where he will be safe, then the Messenger must respond to his request
and ensure his safety until he reaches that place.
God Almighty says:
Fight those who do not believe in God or in the Last Day and do not consider unlawful what God and His Messenger have made unlawful and do not adopt the religion of truth
from among those who were given the Scripture - until they pay the jizyah willingly while they are subdued.
It is clear to anyone who ponders the verses of the Qur’an and connects them to each other
that these verses were revealed after the Battle of Tabuk, in which the Prophet wanted to confront the Romans,
whom the Muslims had previously confronted in the Battle of Mu’tah,
in which the three commanders appointed by the Prophet, may God bless him and grant him peace, were martyred, respectively
: Zayd ibn Harithah, Ja’far ibn Abi Talib, and Abdullah ibn Rawahah.
The battle with the Roman Empire had begun, and it had to begin.
These great empires could not allow the existence of a new religion that carried a global call
to liberate humanity from slavery to humanity,
that we should worship none but Allah and associate nothing with Him, and that we should not take one another as lords besides Allah
(Al Imran: 64).
They were the ones who started the Muslims by killing their preachers and harassing them,
which was what was known and expected of them.
This was an inevitable battle that the Muslims had to fight, and they hated it.
The Noble Messenger embarked on the Battle of Tabuk when he heard that the Romans were preparing to invade him
in his home in Medina. He wanted to invade them before they invaded him,
and not give them the initiative, so that the reins would be in their hands. This is from wisdom and good management.
The noble verse here orders the continuation of the fight against these Romans who claim that they are People of the Book
and that they follow the religion of Christ, and they are the people furthest from the truth of his religion.
However, this verse is not to be read separately from all the other verses in the Qur’an.
If there are among the People of the Book those who have isolated themselves from the Muslims, they should not fight them, and they should not… They support an enemy against them
and offer them peace, so the Muslims are not obligated to fight them.
Allah the Almighty said regarding a group of polytheists:
“But if they withdraw from you and do not fight you and offer you peace, then Allah has not made for you a way against them.” (An-Nisa’: 90). The Prophet, may Allah bless him and grant him peace, said:
Leave the Abyssinians alone as long as they leave you alone . The Abyssinians are Christians and People of the Book, as is well known.
This is the ultimate goal of the command to fight the People of the Book, which ends with it if we are victorious,
i.e. fight whoever is mentioned: when there is something that necessitates fighting, such as aggression against you,
or your country, or persecution and temptation of you from your religion, or a threat to your security and safety
, as the Romans did, which was a reason for the Battle of Tabuk,
so that you may be safe from their aggression by paying the jizya in the two cases in which it was restricted.
The first restriction is for them, which is: that it be issued from a hand, i.e. ability and capacity, so that they are not wronged or burdened.
The second is for you, which is: humiliation, intended to break their power, and submission to your sovereignty and rule. With this, the path is facilitated for their guidance to Islam through what they see of your justice, guidance, and virtues, which they see as closer to the guidance of their prophets than they are.
If they submit, guidance, justice, and unity will prevail,
and if they do not submit, then unity will be between you and them through equality in justice,
and they will not be an obstacle to it in the abode of Islam.
Fighting for reasons other than these, which make it obligatory in person, is
more likely to end with the payment of the jizya. Whenever they pay the jizya,
it is obligatory to secure them, protect them, defend them, and give them freedom in their religion
under the conditions by which the jizya is contracted. They are then treated with justice and equality like Muslims.
It is forbidden to oppress them or burden them by imposing on them what they cannot bear, like Muslims.
They are called (People of the Covenant) because all these rights are theirs by virtue of the covenant of God and the covenant of His Messenger.
As for the one who concludes peace between us and them by a covenant and agreement,
each of us and them recognizes the independence of the other, they are called (People of the Covenant) and the covenanted.
The verse orders the Muslims to continue fighting a group whose description is
(they do not believe in Allah, etc.) and who have previously committed against the Muslims what was a reason for fighting,
such as breaking a covenant, attacking the call, and placing obstacles in its path.
It does not make disbelief and what comes after it a reason for fighting,
but it mentions these characteristics that have become theirs, to clarify the reality,
and to tempt them with the realization of aggression from them; they changed the religion of Allah,
and took their rabbis and monks as lords besides Him,
who permit for them according to their whims and desires, not believing in what Allah permits or forbids,
and they do not have what deters them from breaking a covenant, or confiscating a right,
or turning back from aggression and oppression.
These are the ones whom the verse orders to continue fighting until you are safe from their evil,
and trust in their submission, and their withdrawal from the turmoil in which they are swirling,
and the Qur’an made a sign of this submission, which is their payment of the jizya,
which is an actual participation in bearing the burdens of the state,
and preparing the means to achieve the public interests of Muslims and non-Muslims.
The verse indicates the reason for the fighting that we have referred to
, which is the Almighty’s saying: (and they are subdued), and His saying: (by hand), for they both confirm the state that they will be in when the jizyah is taken from them,
which is their submission, and their being such that the authority of the Muslims includes them; and their rulings apply to them, and
there is no doubt that this indicates the precedence of their rebellion, and the realization of what drives the Muslims to fight them.
This is the meaning that is understood from the verse, and its context supports it, and it agrees with others,
and if the intention was that they fight because of their disbelief, and that disbelief is the reason for fighting them, then
the goal of the fighting would have been their Islam, and the jizyah would not have been accepted from them and they would not have remained in their religion
http://www.islamonline.net/servlet/S...ah%2FSRALayout
.
Fight those who do not believe in God or in the Last Day and do not consider unlawful what God and His Messenger have made unlawful and do not adopt the religion of truth
from among those who were given the Scripture - until they pay the jizyah willingly while they are subdued.
Dr. Yusuf Al-Qaradawi
It is clear to anyone who ponders the verses of the Qur’an and connects them to each other
that these verses were revealed after the Battle of Tabuk, in which the Prophet wanted to confront the Romans,
whom the Muslims had previously confronted in the Battle of Mu’tah,
in which the three commanders appointed by the Prophet, may God bless him and grant him peace, were martyred, respectively
: Zayd ibn Harithah, Ja’far ibn Abi Talib, and Abdullah ibn Rawahah.
The battle with the Roman Empire had begun, and it had to begin.
These great empires could not allow the existence of a new religion that carried a global call
to liberate humanity from slavery to humanity,
that we should worship none but Allah and associate nothing with Him, and that we should not take one another as lords besides Allah
(Al Imran: 64).
They were the ones who started the Muslims by killing their preachers and harassing them,
which was what was known and expected of them.
This was an inevitable battle that the Muslims had to fight, and they hated it.
The Noble Messenger embarked on the Battle of Tabuk when he heard that the Romans were preparing to invade him
in his home in Medina. He wanted to invade them before they invaded him,
and not give them the initiative, so that the reins would be in their hands. This is from wisdom and good management.
The noble verse here orders the continuation of the fight against these Romans who claim that they are People of the Book
and that they follow the religion of Christ, and they are the people furthest from the truth of his religion.
However, this verse is not to be read separately from all the other verses in the Qur’an.
If there are among the People of the Book those who have isolated themselves from the Muslims, they should not fight them, and they should not… They support an enemy against them
and offer them peace, so the Muslims are not obligated to fight them.
Allah the Almighty said regarding a group of polytheists:
“But if they withdraw from you and do not fight you and offer you peace, then Allah has not made for you a way against them.” (An-Nisa’: 90). The Prophet, may Allah bless him and grant him peace, said:
Leave the Abyssinians alone as long as they leave you alone . The Abyssinians are Christians and People of the Book, as is well known.
Sheikh Rashid Rida said:
This is the ultimate goal of the command to fight the People of the Book, which ends with it if we are victorious,
i.e. fight whoever is mentioned: when there is something that necessitates fighting, such as aggression against you,
or your country, or persecution and temptation of you from your religion, or a threat to your security and safety
, as the Romans did, which was a reason for the Battle of Tabuk,
so that you may be safe from their aggression by paying the jizya in the two cases in which it was restricted.
The first restriction is for them, which is: that it be issued from a hand, i.e. ability and capacity, so that they are not wronged or burdened.
The second is for you, which is: humiliation, intended to break their power, and submission to your sovereignty and rule. With this, the path is facilitated for their guidance to Islam through what they see of your justice, guidance, and virtues, which they see as closer to the guidance of their prophets than they are.
If they submit, guidance, justice, and unity will prevail,
and if they do not submit, then unity will be between you and them through equality in justice,
and they will not be an obstacle to it in the abode of Islam.
Fighting for reasons other than these, which make it obligatory in person, is
more likely to end with the payment of the jizya. Whenever they pay the jizya,
it is obligatory to secure them, protect them, defend them, and give them freedom in their religion
under the conditions by which the jizya is contracted. They are then treated with justice and equality like Muslims.
It is forbidden to oppress them or burden them by imposing on them what they cannot bear, like Muslims.
They are called (People of the Covenant) because all these rights are theirs by virtue of the covenant of God and the covenant of His Messenger.
As for the one who concludes peace between us and them by a covenant and agreement,
each of us and them recognizes the independence of the other, they are called (People of the Covenant) and the covenanted.
Sheikh Mahmoud Shaltout said in his letter (The Qur’an and Fighting):
The verse orders the Muslims to continue fighting a group whose description is
(they do not believe in Allah, etc.) and who have previously committed against the Muslims what was a reason for fighting,
such as breaking a covenant, attacking the call, and placing obstacles in its path.
It does not make disbelief and what comes after it a reason for fighting,
but it mentions these characteristics that have become theirs, to clarify the reality,
and to tempt them with the realization of aggression from them; they changed the religion of Allah,
and took their rabbis and monks as lords besides Him,
who permit for them according to their whims and desires, not believing in what Allah permits or forbids,
and they do not have what deters them from breaking a covenant, or confiscating a right,
or turning back from aggression and oppression.
These are the ones whom the verse orders to continue fighting until you are safe from their evil,
and trust in their submission, and their withdrawal from the turmoil in which they are swirling,
and the Qur’an made a sign of this submission, which is their payment of the jizya,
which is an actual participation in bearing the burdens of the state,
and preparing the means to achieve the public interests of Muslims and non-Muslims.
The verse indicates the reason for the fighting that we have referred to
, which is the Almighty’s saying: (and they are subdued), and His saying: (by hand), for they both confirm the state that they will be in when the jizyah is taken from them,
which is their submission, and their being such that the authority of the Muslims includes them; and their rulings apply to them, and
there is no doubt that this indicates the precedence of their rebellion, and the realization of what drives the Muslims to fight them.
This is the meaning that is understood from the verse, and its context supports it, and it agrees with others,
and if the intention was that they fight because of their disbelief, and that disbelief is the reason for fighting them, then
the goal of the fighting would have been their Islam, and the jizyah would not have been accepted from them and they would not have remained in their religion
http://www.islamonline.net/servlet/S...ah%2FSRALayout
.
The third verse:
“Fight the polytheists all together as they fight you all together.”
I do not know frankly what the problem is in this verse.
The verse says that the reason for fighting the polytheists is the polytheists’ fighting us,
and it is a case of reciprocity.
Al-Tabari’s interpretation states: “
Fight the polytheists with God - O believers - all together, not differing
, united and not separated,
as the polytheists fight you all together, united and not separated.”
“Fight the polytheists all together as they fight you all together.”
I do not know frankly what the problem is in this verse.
The verse says that the reason for fighting the polytheists is the polytheists’ fighting us,
and it is a case of reciprocity.
Al-Tabari’s interpretation states: “
Fight the polytheists with God - O believers - all together, not differing
, united and not separated,
as the polytheists fight you all together, united and not separated.”
Jizya
Before we talk about Jizya
, we must know that Jizya is not an Islamic invention
and it existed before and Jesus himself paid it!!!
In general, anything a Christian objects to must be in writing
and he does not pay attention to it. In addition to the most heinous and ugliest, but this is not the place for it...
2 Samuel 8:2:
He also subdued the Moabites and made them lie on the ground in close ranks,
and measured them with a line. He killed two ranks and spared one
. So the Moabites became David’s slaves, paying him tribute.
Deuteronomy 20:10
(When you approach a city to fight against it, offer it peace. (11) If it accepts peace and opens to you, then all the people who are in it shall be yours for forced labor and shall serve you. (12) But if it does not make peace with you, but makes war against you, then you shall besiege it. (13) And when the Lord your God has delivered it into your hand, you shall put to death all the males therein with the edge of the sword. (14) But the women, the children, the livestock, and all that is in the city, all its spoil, you shall take for yourself. And you shall eat the spoil of your enemies which the Lord your God has given you. (15))
Tafsir Tadros Yaqoub Malti
Is the jizya paid by all the infidels or only the People of the Book...???
I will quote to you what Imam Ibn al-Qayyim said in Zad al-Ma’ad, Part Three,
Pages 139, 140.
When the verse of the jizya was revealed, the Prophet, may God bless him and grant him peace, took it
from three groups: the Magians, the Jews, and the Christians ,
he did not take it from the idolaters. It was said that it is not permissible to take it from a disbeliever other than these
and from those who follow their religion, following their example of taking it and leaving it.
It was said that it is rather taken from the People of the Book and other disbelievers like the idol worshippers
from the non-Arabs, but not the Arabs. The first is the opinion of Al-Shafi’i (may Allah have mercy on him) and Ahmad, in one of his two narrations.
The second is the opinion of Abu Hanifa and Ahmad (may Allah have mercy on them) in the other narration
. The proponents of the second opinion say that it was not taken from the polytheists of the Arabs
because its obligation was only revealed after the land of the Arabs had converted to Islam
and there was no polytheist left in it. It was revealed after the conquest of Mecca
the Arabs had entered the religion of Allah in droves,
so there was no polytheist left in the land of the Arabs. For this reason, Tabuk was invaded after the conquest, and they were Christians
. If there had been polytheists in the land of the Arabs, they would have followed him and they would have been more deserving of invasion than those farther away
.
Whoever contemplates the history and days of Islam will know that the matter is thus, so the jizyah was not taken from them
because there was no one from whom it could be taken, not because they were not from its people.
They said: It was taken from the Magians, and they are not People of the Book,
and it is not correct that they had a book and it was lifted up. This is a hadith that is not proven and its chain of transmission is not sound.
There is no difference between the worshippers of fire and the worshippers of idols. Rather, the people of idols are closer in state to the worshippers of fire.
They have a commitment to the religion of Abraham that was not found in the worshippers of fire
. Rather, the worshippers of fire are the enemies of Abraham, the friend of God.
So if you take the jizyah from them, then taking it from the worshippers of idols is more appropriate.
And this is indicated by the Sunnah of the Messenger of God, may God bless him and grant him peace,
as is proven from him in “Sahih Muslim” that he said: “
If you meet your enemy from among the polytheists , then
call them to one of three ways. Whichever of them they respond to, then accept it from them and refrain from them.”
http://sirah.al-islam.com/display.asp?f=zad3035.htm
Is the jizya taken from everyone???
It is not taken from the poor, women, slaves, monks, the insane elderly, etc.
It is only taken from capable fighting men only... Unlike previous nations of course,
meaning that it almost does not exceed 15% of the People of the Covenant. The
Prophet (peace and blessings of Allaah be upon him) said: “
Whoever wrongs a person with whom we have a treaty, or diminishes his right, or burdens him beyond his capacity,
or takes something from him without his consent, then I will be his opponent on the Day of Resurrection.” The Prophet (peace and blessings
of Allaah be upon him) also said: “
When Egypt is conquered, then treat the Copts well, for they are related to us by blood and kinship.
” It was narrated in Saheeh al-Bukhari on the authority of Omar ibn al-Khattab
when Abu Lu’lu’ah the Magian, who was a People of the Covenant, was stabbed: “
I advise the Caliph after me to treat the People of the Covenant well,
to fulfil their treaty, to fight on their behalf, and not to burden them beyond their capacity
.” Glory be to Allaah, and by Allaah, no one says this except Omar.
The talk on this subject is countless.
What is the amount of the jizya???
Allah Almighty did not specify it because the purpose of the jizya is not to collect money
but to declare non-Muslims their submission to the Islamic system..
(until they pay the jizya willingly while they are subdued).
No matter how much the jizya is,
it may not be worth a tenth of the zakat that a Muslim pays to the state.
There is no state in the entire universe
in which the owner of the country pays more than others except the countries of Muslims...
Why do the dhimmis pay the jizya??
1- The jizya is paid by the fighters as a declaration from them
of their acceptance of Islamic rule and living with its people
. 2- To protect these dhimmis and themselves from any internal or external aggression.
There is no better evidence of this than Abu Ubaidah Amir ibn al-Jarrah returning
the jizya and tax to the people of Ash-Sham when he was informed that the Romans had collected for the Muslims
. He and his soldiers could not protect these dhimmis
because they would be free to fight the Romans. And he said in his letter to them:
We have only returned your money to you because we have been informed of the army that the Romans have gathered against us,
and you have stipulated that we protect you, and we are not able to do that.
We have returned to you what we took from you, and we are committed to the condition and what we have written between us if Allah grants us victory
(Kitab al-Kharaj, by Abu Yusuf)
3- Protecting the money
Abu Yusuf narrated in al-Kharaj
what came in the covenant of the Prophet
to the people of Najran,
and for Najran and its environs, the protection of Allah, and the covenant of Muhammad, the Prophet, the Messenger of Allah,
on their money, their religion, their churches, and everything in their hands, whether little or much.
(al-Kharaj, p. 72).
And in the covenant of Umar to Abu Ubaidah bin al-Jarrah, may Allah be pleased with them both, that
(prevent the Muslims from oppressing them and harming them, and consuming their money except by lawful means)
. And Ali, may Allah be pleased with him, said:
They only paid the jizya so that their blood would be like our blood, and their money would be like our money .
Before we talk about Jizya
, we must know that Jizya is not an Islamic invention
and it existed before and Jesus himself paid it!!!
In general, anything a Christian objects to must be in writing
and he does not pay attention to it. In addition to the most heinous and ugliest, but this is not the place for it...
2 Samuel 8:2:
He also subdued the Moabites and made them lie on the ground in close ranks,
and measured them with a line. He killed two ranks and spared one
. So the Moabites became David’s slaves, paying him tribute.
Deuteronomy 20:10
(When you approach a city to fight against it, offer it peace. (11) If it accepts peace and opens to you, then all the people who are in it shall be yours for forced labor and shall serve you. (12) But if it does not make peace with you, but makes war against you, then you shall besiege it. (13) And when the Lord your God has delivered it into your hand, you shall put to death all the males therein with the edge of the sword. (14) But the women, the children, the livestock, and all that is in the city, all its spoil, you shall take for yourself. And you shall eat the spoil of your enemies which the Lord your God has given you. (15))
Tafsir Tadros Yaqoub Malti
Is the jizya paid by all the infidels or only the People of the Book...???
I will quote to you what Imam Ibn al-Qayyim said in Zad al-Ma’ad, Part Three,
Pages 139, 140.
When the verse of the jizya was revealed, the Prophet, may God bless him and grant him peace, took it
from three groups: the Magians, the Jews, and the Christians ,
he did not take it from the idolaters. It was said that it is not permissible to take it from a disbeliever other than these
and from those who follow their religion, following their example of taking it and leaving it.
It was said that it is rather taken from the People of the Book and other disbelievers like the idol worshippers
from the non-Arabs, but not the Arabs. The first is the opinion of Al-Shafi’i (may Allah have mercy on him) and Ahmad, in one of his two narrations.
The second is the opinion of Abu Hanifa and Ahmad (may Allah have mercy on them) in the other narration
. The proponents of the second opinion say that it was not taken from the polytheists of the Arabs
because its obligation was only revealed after the land of the Arabs had converted to Islam
and there was no polytheist left in it. It was revealed after the conquest of Mecca
the Arabs had entered the religion of Allah in droves,
so there was no polytheist left in the land of the Arabs. For this reason, Tabuk was invaded after the conquest, and they were Christians
. If there had been polytheists in the land of the Arabs, they would have followed him and they would have been more deserving of invasion than those farther away
.
Whoever contemplates the history and days of Islam will know that the matter is thus, so the jizyah was not taken from them
because there was no one from whom it could be taken, not because they were not from its people.
They said: It was taken from the Magians, and they are not People of the Book,
and it is not correct that they had a book and it was lifted up. This is a hadith that is not proven and its chain of transmission is not sound.
There is no difference between the worshippers of fire and the worshippers of idols. Rather, the people of idols are closer in state to the worshippers of fire.
They have a commitment to the religion of Abraham that was not found in the worshippers of fire
. Rather, the worshippers of fire are the enemies of Abraham, the friend of God.
So if you take the jizyah from them, then taking it from the worshippers of idols is more appropriate.
And this is indicated by the Sunnah of the Messenger of God, may God bless him and grant him peace,
as is proven from him in “Sahih Muslim” that he said: “
If you meet your enemy from among the polytheists , then
call them to one of three ways. Whichever of them they respond to, then accept it from them and refrain from them.”
http://sirah.al-islam.com/display.asp?f=zad3035.htm
Is the jizya taken from everyone???
It is not taken from the poor, women, slaves, monks, the insane elderly, etc.
It is only taken from capable fighting men only... Unlike previous nations of course,
meaning that it almost does not exceed 15% of the People of the Covenant. The
Prophet (peace and blessings of Allaah be upon him) said: “
Whoever wrongs a person with whom we have a treaty, or diminishes his right, or burdens him beyond his capacity,
or takes something from him without his consent, then I will be his opponent on the Day of Resurrection.” The Prophet (peace and blessings
of Allaah be upon him) also said: “
When Egypt is conquered, then treat the Copts well, for they are related to us by blood and kinship.
” It was narrated in Saheeh al-Bukhari on the authority of Omar ibn al-Khattab
when Abu Lu’lu’ah the Magian, who was a People of the Covenant, was stabbed: “
I advise the Caliph after me to treat the People of the Covenant well,
to fulfil their treaty, to fight on their behalf, and not to burden them beyond their capacity
.” Glory be to Allaah, and by Allaah, no one says this except Omar.
The talk on this subject is countless.
What is the amount of the jizya???
Allah Almighty did not specify it because the purpose of the jizya is not to collect money
but to declare non-Muslims their submission to the Islamic system..
(until they pay the jizya willingly while they are subdued).
No matter how much the jizya is,
it may not be worth a tenth of the zakat that a Muslim pays to the state.
There is no state in the entire universe
in which the owner of the country pays more than others except the countries of Muslims...
Why do the dhimmis pay the jizya??
1- The jizya is paid by the fighters as a declaration from them
of their acceptance of Islamic rule and living with its people
. 2- To protect these dhimmis and themselves from any internal or external aggression.
There is no better evidence of this than Abu Ubaidah Amir ibn al-Jarrah returning
the jizya and tax to the people of Ash-Sham when he was informed that the Romans had collected for the Muslims
. He and his soldiers could not protect these dhimmis
because they would be free to fight the Romans. And he said in his letter to them:
We have only returned your money to you because we have been informed of the army that the Romans have gathered against us,
and you have stipulated that we protect you, and we are not able to do that.
We have returned to you what we took from you, and we are committed to the condition and what we have written between us if Allah grants us victory
(Kitab al-Kharaj, by Abu Yusuf)
3- Protecting the money
Abu Yusuf narrated in al-Kharaj
what came in the covenant of the Prophet
to the people of Najran,and for Najran and its environs, the protection of Allah, and the covenant of Muhammad, the Prophet, the Messenger of Allah,
on their money, their religion, their churches, and everything in their hands, whether little or much.
(al-Kharaj, p. 72).
And in the covenant of Umar to Abu Ubaidah bin al-Jarrah, may Allah be pleased with them both, that
(prevent the Muslims from oppressing them and harming them, and consuming their money except by lawful means)
. And Ali, may Allah be pleased with him, said:
They only paid the jizya so that their blood would be like our blood, and their money would be like our money .
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