Verse 194

8:40; See 2:191.

Important Words:

الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.

عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).

Commentary:

This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.

The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.

The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".