Did the Verse of the Sword Abrogate the Verses of Tolerance in the Quran

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

The Sword Abrogated the Verses of Tolerance in the Quran?? The Abrogated Tolerance of Islam

The Claim

Many Muslim brothers think that Islam is tolerant, forgiving and ignoring polytheists and infidels, because there are many verses that urge tolerance and turning away, but the biggest problem is not in the text of the verses but in the ruling of the verses! A verse may be peaceful in its text but its ruling is abrogated! That is, it is not relied upon or acted upon because its ruling has been abrogated by another ruling! This is what is called in Islam “the abrogating and abrogated.”

The Three Types of Abrogating and Abrogated

That which was abrogated in letter but its ruling remained.
That which was abrogated in ruling but its letter remained.
That which was abrogated in ruling but its letter was abrogated.

The most important and dangerous type is the second type “that which was abrogated in wisdom but its letter remained” because the abrogated text exists in the Quran in wording but its ruling is abrogated by another ruling! This is a great area for deception by Islamic preachers! They claim that Islam is a religion of tolerance and boast of peaceful verses, exploiting the non-Muslims’ lack of familiarity with the Quran in general, and with the issue of abrogating and abrogated verses in particular! The Islamic preacher lies and misleads others by not mentioning the issue of abrogating and abrogated verses, which is a source of shame for Muslims. However, abrogating and abrogated verses is not a jurisprudential issue that commentators have differed about, but rather it is a Quranic verse that says:

“Whatever verse We abrogate or cause to be forgotten, We bring forth [one] better than it or similar to it.” (Al-Baqarah: 106)

The meaning of the verse, as Al-Tabari said:

“Whatever We change from the ruling of a verse, changing it, or leaving its change and leaving it as it is, We bring for you a better ruling than it from the ruling of the verse that We abrogated, so We changed its ruling; either in the immediate, because it is easy for you, because it is a duty imposed on you, so its burden was removed from you, and that is like what was imposed on the believers of the night prayer, then that was abrogated and removed from them, so that was better for them in their immediate, because the burden of that was removed, and the burden of carrying it was heavy for them; or in the afterlife, because of the greatness of its reward, because of the difficulty of carrying it, and the burden of it being heavy on the bodies.”

The Abrogated Verses of Islam

1. “To You Be Your Religion, and to Me Be My religion” (Al-Kafirun 6)

Scholar	Statement
Al-Qurtubi	This was before the command to fight, so it was abrogated by the verse of the sword
Al-Jalalayn	This was before the command to war
Al-Shawkani	This verse is abrogated by the verse of the sword
Al-Fayruzabadi	It was abrogated by the verse of fighting and then fought them
Al-Samarqandi	This was before he was ordered to fight and then it was abrogated by the verse of fighting
Al-Baghawi	This verse was abrogated by the verse of the sword
Ibn Atiyyah	Abrogated by the verse of fighting
Ibn Al-Jawzi	Abrogated by the commentators by the verse of the sword
Al-Khazin	This verse was abrogated by the verse of fighting
Abu Hayyan	Abrogated by the verse of the sword
Al-Naysaburi	The surah was abrogated by the verse of fighting
Al-Tha’labi	And it is abrogated / This verse was abrogated by the verse of the sword
Ibn ‘Adil	That order to fight was abrogated / This order to fight was abrogated
Muqatil ibn Sulayman	It was abrogated by the verse of the sword in Bara’ah: {So kill the polytheists wherever you find them} [At-Tawbah: 5]
Al-Halabi	This was abrogated by the command to fight
Al-Garnati	{To you be your religion, and to me be my religion} meaning to you be your polytheism, and to me be my monotheism. This is a disavowal of them, and in it is a peace treaty abrogated by the sword

What is Meant by the Verse before Abrogation?

Al-Razi:

The interpretation of the verse is that religion is the reckoning, meaning to you be your reckoning, and to me be my reckoning, and no effect of the actions of the other will return to each one of us at all.
That it is on the assumption of deleting the added word, meaning to you be the recompense of your religion, and to me be the recompense of my religion, and the recompense of their religion is sufficient for them as a burden and punishment.
Religion is the punishment: {And let not pity for them detain you in the matter of Allah’s religion} [An-Nur: 2] meaning the definition.

Al-Qurtubi:

“To you be your religion” meaning the recompense of your religion, and to me be the recompense of my religion.
The meaning is to you be your recompense, and to me be my recompense; Because religion is the reward.

Al-Shawkani: For you is your reward, and for me is my reward; because religion is the reward.

Al-Mawardi: For you is the reward of your deeds, and for me is the reward of my deeds.

Ibn Abd al-Salam: For you is the reward of your religion, and for me is the reward of my religion.

Al-Naysaburi: The noun phrase is omitted, i.e. For you is the reward of your religion, and for me is the reward of my religion.

Ibn Adil: The meaning: For you is your reward, and for me is my reward, i.e. because religion is the reward.

This is the meaning of the verse, and this is in contrast to the fact that this verse was abrogated by the verse of the sword, which in turn abrogated 124 verses of peace in the Quran!

The verse of the sword is the Almighty’s saying in Surat At-Tawbah:

“So when the sacred months have passed, then slay 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, establish prayer and give zakah, let them go on their way. Indeed, Allah is Oft-Forgiving, Most Merciful.” [At-Tawbah: 5]

More than a hundred verses were abrogated, including all the verses commanding patience and calling to Allah with wisdom and good preaching, and even His saying: “Is not Allah the best of judges?” [At-Tin: 8]. All the verses that command patience, calling to Allah, wisdom, and good preaching were abrogated by the verse of the sword!

Response

On the Nature of Abrogation

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 Abrogation 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 on Abrogation

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 Abrogation

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.

Imam Ibn al-Qayyim on Abrogation Terminology

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. 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.

What the Mothers of Commentaries Actually Say

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!

Al-Qurtubi on “And if They Incline to Peace, then Incline to it” (Al-Anfal: 61)

There is a difference of opinion about this verse, whether it is abrogated or not. Qatada and Ikrimah said: It was abrogated by {Then kill the polytheists wherever you find them} [At-Tawbah: 5]. {And fight the polytheists altogether} [At-Tawbah: 36]. They said: Surat Bara’ah abrogated every truce, until they say there is no god but Allah. Ibn Abbas said: The abrogating verse is {So do not weaken and call for peace}. It was said: It is not abrogated, rather he meant accepting the jizyah from those who pay the jizyah… Al-Suddi and Ibn Zayd said: The meaning of the verse is: If they invite you to peace, then respond to them. There is no abrogation in it.

Al-Qurtubi on “There is No Compulsion in religion” (Al-Baqarah: 256)

The scholars differed on this verse in six opinions:

It was said that it was abrogated; because the Prophet forced the Arabs to accept the religion of Islam and fought them. Sulayman ibn Musa said: It was abrogated by {O Prophet, fight the disbelievers and the hypocrites} [At-Tawbah: 73]. This was narrated on the authority of Ibn Mas`ud and many of the commentators.
It is not abrogated, but it was revealed specifically about the People of the Book, and that they are not forced to convert to Islam if they pay the jizyah… This is the opinion of Al-Sha’bi, Qatadah, Al-Hasan and Ad-Dahhak.
What Abu Dawud narrated on the authority of Ibn ‘Abbas, who said: This was revealed about the Ansar. A woman would be poor, so she would vow upon herself that if she had a child alive, she would convert him to Judaism… This is the opinion of Saeed bin Jubair, Al-Shaabi, and Mujahid.

Al-Qurtubi on “And Fight in the Way of Allah Those Who Fight You but Do Not transgress” (Al-Baqarah: 190)

That is, it is permissible for you to fight if the infidels fight you… peace be upon him, he would fight whoever fought him and refrain from whoever refrained from him, until the verse {Then kill the polytheists} [At-Tawbah: 5] was revealed, and this verse was abrogated; this was stated by a group of scholars. Ibn Zayd and Al-Rabi’ said: It was abrogated by {And fight the polytheists altogether} [At-Tawbah: 36]. Ibn Abbas, Umar ibn Abdul Aziz, and Mujahid said: It is decisive; that is, fight those who are in the same situation as those who are fighting you, and do not transgress in killing women, children, monks, and the like.

Al-Qurtubi on “Allah Does Not Forbid You from Those Who Do Not Fight you” (Al-Mumtahanah: 8)

Ibn Zayd said: This was in the beginning of Islam when the truce was made and the command to fight was abandoned, then it was abrogated. Qatada said: It was abrogated by {Then kill the polytheists wherever you find them} [At-Tawbah: 5]… Most of the commentators said: It is decisive. They argued that Asma bint Abi Bakr asked the Prophet: Should she maintain ties with her mother when she came to her as a polytheist? He said: “Yes.” Narrated by Al-Bukhari and Muslim.

Al-Qurtubi on “And You Will Not Cease to Find Treachery among them” (Al-Maidah: 13)

Ibn Abbas said: “On treachery” meaning disobedience… {So pardon them and overlook} There are two opinions on its meaning: pardon them and overlook as long as there is a covenant between you and them. The other opinion is that it was abrogated by the verse of the sword.

Al-Qurtubi on “So Be Patient, as Were Patient the Messengers of Strong will” (Al-Ahqaf: 35)

Then it was said: It was abrogated by the verse of the sword. It was also said: It is decisive. The most apparent is that it was abrogated, because the surah is Meccan.

Al-Qurtubi on “So Remind, for You Are Only a Reminder. You Are Not a Controller over them” (Al-Ghashiyah: 21-22)

God Almighty said: {So remind} meaning preach to them, O Muhammad, and frighten them. {You are only a reminder} meaning a preacher. {You are not a controller over them} meaning you have authority over them to kill them. Then the verse of the sword abrogated it.

Imam Al-Razi on “But if They Withdraw from You and Do Not Fight You and Offer You peace” (An-Nisa: 90)

The commentators differed. Some of them said: The verse was abrogated by the verse of the sword, which is His statement: {Then kill the polytheists}. Some people said: It was not abrogated.

Four Key Observations from the Mothers of Commentaries

There is no correct or even weak statement attributed to the Messenger, peace and blessings be upon him, that the verses were abrogated.
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.
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.
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.

Third: 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. Imam Al-Saadi (Page 342)

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)

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)

He does not know anything about the abrogation of the verses. Regarding 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. 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.” 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”?

Second: The Commentators’ Opinion

Imam Al-Tabari (Sheikh of the Commentators, 310 AH)

He 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.

He also 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 Rahmatullahi Wa Talib said in his interpretation of “And if they incline to peace, then incline to it and rely upon Allah”:

It is true, and what mind would accept that one verse abrogates 124 verses in the Holy Quran

And he also said 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”:

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.

Imam Ibn Kathir (may God Have Mercy on him)

He said in his interpretation of “There is no compulsion in religion. The right course has become distinct from the wrong”:

After mentioning the statement of those who said it was abrogated:

Glory be to Allah, what mind would accept that the jizyah means coercion???!!!

And he said in his interpretation of “But if they incline to peace, then incline to it and rely upon Allah”:

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.

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. 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 “God does not forbid you from those who do not fight you because of religion”:

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}

He did not mention any statement to abrogate the verse.

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… 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.

Sheikh Al-Shaarawy (may God Have Mercy on him)

He says wonderful words in his interpretation and does not mention anything about abrogation in “There is no compulsion in religion. The right course has become distinct from the wrong.” He also does not mention anything about abrogation in “And if they incline to peace, then incline to it and rely upon Allah” or in “And fight in the way of Allah those who fight you but do not transgress.”

Interpretation of Imam Al-Saadi (verified by Sheikh Uthaymeen)

He said in his interpretation of “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 and 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 “But if they incline to peace, then incline to it and rely upon Allah”:

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 “And fight in the way of Allah those who fight you but do not transgress”:

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… {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 “Allah does not forbid you from those who do not fight you because of religion”:

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.

He did not mention any abrogation of the verses.

Third: The Opinion of Our Honorable Sheikhs and Some Websites

Dar Al-Iftaa Al-Masryia: There is no abrogation in the verses. http://www.dar-alifta.org/ViewDI.aspx?ID=14
Imam Al-Zarkashi 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. 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?!
Islam Web site: no copies.
Sheikh Muhammad Hassan: 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.”
Imam Ibn al-Qayyim in his book Zad al-Ma’ad uses the saying of God: “Be forgiving, enjoin what is right, and turn away from the ignorant.” http://sirah.al-islam.com/display.asp?f=zad3036.htm
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

Dr. Abdul Aziz bin Abdul Fattah: http://whyislam.wordpress.com/2007/0…_of_the_sword/
Sheikh Muhammad Hussein Yaqoub cites the verses.

Fourth: 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:

“And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like transgressors.”

Second: Jihad to Remove Obstacles from the Path of Dawah

Quoted from the book “Fiqh al-Jihad” by Dr. Al-Qaradawi:

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.”
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.”

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. You are not a controller over them.” God Almighty said: “You are only responsible for conveying the message, and upon Us.”

The Remaining Question

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:
- “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.”
- “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, then 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 by the verse of the sword.

We have shown, by the grace of God, that there is no abrogation.

Explanation of Verses Said to Have Abrogated the Verses of Tolerance

The First Verse (At-Tawbah: 5)

“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, for Allah is Forgiving and Merciful.”

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 (At-Tawbah: 5-12):

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 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:

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.

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 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.”

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.

The Second Verse (At-Tawbah: 29)

“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 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.

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 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…

Fighting for reasons other than these 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.

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…

http://www.islamonline.net/servlet/S…ah%2FSRALayout

The Third Verse

“Fight the polytheists all together as they fight you all together.”

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 20:10-15:

When you approach a city to fight against it, offer it peace. 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. But if it does not make peace with you, but makes war against you, then you shall besiege it. 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. 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.

(Tafsir Tadros Yaqoub Malti)

Is the Jizya Paid by All the Infidels or Only the People of the Book?

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.

Two opinions exist:

It is not permissible to take it from a disbeliever other than these — the opinion of Al-Shafi’i and Ahmad in one narration.
It is taken from the People of the Book and other disbelievers like the idol worshippers from the non-Arabs, but not the Arabs — the opinion of Abu Hanifa and Ahmad 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.

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.

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.

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?

The jizya is paid by the fighters as a declaration from them of their acceptance of Islamic rule and living with its people.
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 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)
Protecting the money. Abu Yusuf narrated in al-Kharaj what came in the covenant of the Prophet ﷺ to the people of Najran:

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:

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.