Surah At-Tawba (9) — Ayah 36

(Ayah36) ➊ {اِنَّ عِدَّةَ الشُّهُوْرِ عِنْدَ اللّٰهِ اثْنَا عَشَرَ شَهْرًا …:} In Surah At-Tawbah, after mentioning disavowal from the polytheists and the command to fight them, from «قَاتِلُوا الَّذِيْنَ لَا يُؤْمِنُوْنَ بِاللّٰهِ » verse (29) to «فَذُوْقُوْا مَا كُنْتُمْ تَكْنِزُوْنَ» verse (35), in seven verses, the command to fight the People of the Book and the mention and condemnation of the corruption of their three prominent classes—the rabbis, monks, and wealthy people—then in the following two verses, some further evils of the polytheists are mentioned.

➋ Like the Jews and Christians, the Arab polytheists also used trickery to alter Allah’s commands. For example, since the creation of the heavens and the earth, it has been the practice in all religions that months and years are reckoned according to the lunar calendar, i.e., by the moon, rather than the solar calendar, i.e., by the sun, and all acts of worship are based on these dates. The Messenger of Allah (peace be upon him) also maintained this method, because the daily change in the moon’s phases makes determining the date so clear and easy that even people living in forests, mountains, deserts, and seas can easily know the months and years without needing any calendar. Thus, it is said: «هُوَ الَّذِيْ جَعَلَ الشَّمْسَ ضِيَآءً وَّ الْقَمَرَ نُوْرًا وَّ قَدَّرَهٗ مَنَازِلَ لِتَعْلَمُوْا عَدَدَ السِّنِيْنَ وَ الْحِسَابَ» [ یونس : ۵ ] “He is the One who made the sun a radiant light and the moon a light, and determined its phases so that you may know the number of years and calculation.” Allah Almighty has set all religious rulings according to the lunar calendar, in which, among countless other wisdoms, is the wisdom that acts of worship do not always fall in the same season every year, but keep changing; otherwise, in some regions, fasting would always fall in summer, and elsewhere always in winter. Due to the lunar calendar, Hajj also comes in different seasons, so that Muslims become accustomed to performing fasting, Hajj, and other commands of Allah in both hardship and ease. A lunar month is of 29 or 30 days, neither less nor more, and a year consists of 354 or 355 days, while the solar year is 365 days and a quarter, and its twelve months are of varying lengths—some thirty, some thirty-one days, and February is 28 days, which is counted as 29 days every fourth year. Each month and day of the solar year always falls in its fixed season.

➌ Among the lunar months, four months were declared sacred in the religion of Ibrahim, in which all kinds of fighting were forbidden, to the extent that if someone saw his father’s killer during these days, he would not kill him. Of these, three were consecutive: Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram, so that during the days of Hajj, and one month before and after, people from all over Arabia could perform Hajj in safety and peace, and the month of Rajab was kept separate so that people could travel for ‘Umrah in safety.

➍ Allah Almighty has explicitly stated here that the number of months is twelve because the Arab polytheists, in order to perform Hajj every year on the same pleasant day like the solar year, would sometimes add months to the lunar year to make it thirteen or fourteen months, and this was called “Kabīsa.” This was also a form of “Nasī’,” meaning the sacred months would be postponed from their original place, and they would declare lawful months as sacred. The year in which the Messenger of Allah (peace be upon him) performed Hajj, it so happened that Hajj was performed on its original day, i.e., the 10th of Dhu al-Hijjah according to the lunar calendar. Since then, according to Allah’s command, Hajj and all other acts of worship in Islam have been performed at their original times according to the lunar dates. This is the meaning of the hadith narrated from Abu Bakrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said (in the Farewell Pilgrimage sermon): “Time has returned to its original state as it was on the day Allah created the heavens and the earth. The year is twelve months, of which four are sacred: three consecutive—Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram—and Rajab of the tribe of Mudar, which is between Jumada and Sha‘ban.” [ بخاری، المغازی، باب حجۃ الوداع : ۴۴۰۶ ] The Prophet (peace be upon him) called it the Rajab of Mudar because the Banu Rabi‘ah considered Ramadan as the sacred month, while the Banu Mudar considered the original Rajab, so the Prophet (peace be upon him) specified that it is between Jumada al-Akhirah and Sha‘ban.

➎ { فَلَا تَظْلِمُوْا فِيْهِنَّ اَنْفُسَكُمْ:} This does not mean that in other months you may wrong yourselves as you wish, but rather, there are some places and times that have greater virtue, such as Makkah, Madinah, Bayt al-Maqdis, the mosques of Allah, the month of Ramadan, Laylat al-Qadr, the sacred months, etc., in which the emphasis on doing good is greater, as He said: «حٰفِظُوْا عَلَى الصَّلَوٰتِ وَ الصَّلٰوةِ الْوُسْطٰى » [ البقرۃ : ۲۳۸ ] “Guard strictly the prayers, especially the middle prayer.” Similarly, the emphasis on refraining from wrongdoing is also greater in these, to the extent that in the Haram of Makkah, even the intention of deviation (ilhad) with wrongdoing brings a warning of painful punishment. See Surah Al-Hajj (25), whereas in other places, there is no accountability for mere intention. Another meaning is that do not wrong yourselves by advancing or delaying the months, making the lawful unlawful and the unlawful lawful.

➏ {وَ قَاتِلُوا الْمُشْرِكِيْنَ كَآفَّةً … : ’’ كَآفَّةً ‘‘} is a verbal noun and can be a 'haal' (adverbial state) for both the subject and the object. This word comes in this form; it has neither dual nor plural, nor does it take “alif lam,” and it is always feminine, as in {’’ عَامَةٌ ‘‘} or {’’خَاصَةٌ ‘‘}. The meaning of {’’ كَآفَّةً ‘‘} is {’’جَمِيْعًا ‘‘}. Two interpretations have been given: one is that just as the polytheists fight you all together, you too should fight them all together. The second meaning is that although these four months are sacred, since the polytheists do not care for this and do not refrain from fighting you even in the sacred months—as at the time of the Treaty of Hudaybiyyah, they were ready to fight in Dhu al-Qa‘dah, and before that, they violated the sanctity of the Haram by expelling the Muslims from there and then preventing them from entering—when oppressing the Muslims, they neither cared for the Haram nor for the sacred months. Therefore, you too should fight them in all months, in every situation, and everywhere, just as they fight you in every situation, everywhere, and in all months. For details, see “Al-Tahrir wa’l-Tanwir.” Shah Abdul Qadir (may Allah have mercy on him) translated it: “And fight the polytheists in every situation, just as they fight you in every situation.” Allah Almighty has explicitly stated elsewhere: «اَلشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَ الْحُرُمٰتُ قِصَاصٌ » [ البقرۃ : ۱۹۴ ] “A sacred month for a sacred month, and all sanctities are subject to retaliation.” From this, it is understood that if the polytheists fully respect the sanctity of the sacred months and the Haram of Makkah and do not undertake any military action in them, then the Muslims should also respect it; otherwise, war will be waged against them at all times and everywhere. He said: «وَ لَا تُقٰتِلُوْهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتّٰى يُقٰتِلُوْكُمْ فِيْهِ » [ البقرۃ : ۱۹۱ ] “And do not fight them near Al-Masjid Al-Haram unless they fight you therein.”

36. 1 By "in the Book of Allah" is meant the Preserved Tablet, i.e., the Divine Decree. That is, from the very beginning of creation, Allah has fixed twelve months, among which four are sacred, in which fighting and quarreling are especially prohibited. The Prophet ﷺ explained this matter as follows: "Time has turned to its original state as it was when Allah created the heavens and the earth. The year is of twelve months, of which four are sacred: three consecutive—Dhul-Qa'dah, Dhul-Hijjah, and Muharram—and the fourth is Rajab, which is between Jumada al-Akhirah and Sha'ban." (Sahih Bukhari) The meaning of "time has returned to its original state" is that the practice of the Arab polytheists of delaying or advancing the months, the details of which are coming ahead, has ended.

36. 2 That is, the months should remain in the same order as Allah has set, and among them, four are sacred. And this is the correct reckoning and the complete number.

36. 3 That is, by fighting in the sacred months, violating their sanctity, and committing disobedience to Allah.

36. 4 But after the sacred months have passed. However, if they force you to fight, then even in the sacred months, it will be permissible for you to fight.

Indeed, the number of months with Allah is twelve, as ordained by Allah on the day He created the heavens and the earth; of these, four are sacred. That is the established law [37]. So do not wrong yourselves in them (by fighting unjustly) [38]. And fight all the polytheists together as they fight you all together. And know that Allah is with those who are mindful of Him.

[37]
Advancing and Delaying the Sacred Months, the Sacred Months Are an Arab Custom Which Islam Maintained:

Just as the People of the Book would manipulate divine commands for their own interests and religious benefits, the polytheists of Arabia would do the same, and thus their mention is brought here. According to the Arab polytheists, there were four sacred months: Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram for Hajj, and Rajab for 'Umrah. During these months, looting and fighting were forbidden, and people could travel and trade freely. Although looting and fighting were sinful acts at all times, in these months they were considered even graver sins. However, the polytheists, for their own interests, would interchange these months to complete the count of four sacred months in a year. For example, if a powerful tribe wanted to take revenge or wage war against a weaker enemy tribe during Muharram, they would announce that this year, instead of Muharram, Safar would be considered the sacred month. In this way, they would fulfill their desires, and the next year they would announce that this year Muharram would again be counted as the sacred month. This interchange was usually done regarding Muharram and Safar. The person who would make such announcements was a chief of Banu Kinana named Talmas. In this way, these people became self-appointed arbiters of the permissibility and prohibition of the months.

The Lunar Calendar Is the True Calendar:

The second point mentioned in this verse is that the natural method of measuring time is the lunar calendar, not the solar. The duration of a month is from the sighting of one crescent to the next, and this period is sometimes thirty days and sometimes twenty-nine. It can neither be less than 29 days nor more than 30. When twelve months pass, this is the duration of a year, which is sometimes 354 days and sometimes 355 days—neither less nor more. Because after twelve months, the season is almost the same as it was a year before.

The Wisdom of the Lunar Calendar:

In those Shari'ah rulings where a period of a month or more is involved, only lunar months will be counted, such as the rulings of 'iddah and breastfeeding. Likewise, fasting, Hajj, and 'Umrah are also related to lunar months, as are the two Eids. The lunar year is about ten days shorter than the solar year. The ripening of seasons and crops is related to the sun and the seasons, not the moon. The wisdom in basing Shari'ah rulings on the lunar calendar is, for example, that Muslims become accustomed to enduring the hardships of every season for the journey of Hajj. Also, the month of Ramadan should not always come in the same season in a particular country. Otherwise, in one country, the fasts would always fall in the cold season and short days, while in another country, they would always fall in the hot season and long days.

[38]
Jihad Will Continue Until the Day of Judgment:

In this phrase of the verse, Muslims are given two types of instructions. First, that the initiation of war in the sacred months should never be on your part. However, if the polytheists start fighting, then you are also permitted to fight them. Second, just as all the tribes of the polytheists unite against you, leaving aside their mutual grievances, you too should unite against them. Also, the meaning of "kaaffatan" includes that you must confront the polytheists in all circumstances, from which it is incidentally understood that jihad against disbelief and polytheists is obligatory until the Day of Judgment. Opponents of Islam have started the propaganda that Islam spread by the sword, based on this verse and other verses encouraging jihad, and this objection has been answered sufficiently and satisfactorily many times. In our view, this objection is neither correct from a textual, rational, nor historical perspective. Below, we present a brief review of these points: From a textual perspective, this objection is wrong in light of the following verses:
1. ﴿لَآ اِكْرَاهَ فِي الدِّيْنِ﴾ [2: 256] There is no compulsion or coercion in religion.
2. ﴿اَفَاَنْتَ تُكْرِهُ النَّاسَ حَتّيٰ يَكُوْنُوْا مُؤْمِنِيْنَ﴾ [10: 99] Do you want to compel people so that they become believers?
3. ﴿فَمَنْ شَاۗءَ فَلْيُؤْمِنْ وَّمَنْ شَاۗءَ فَلْيَكْفُرْ﴾ Whoever wishes, let him believe, and whoever wishes, let him disbelieve.
In the presence of such clear verses, can it be expected that the Messenger of Allah ﷺ or his noble Companions ؓ would have violated this command and forced anyone to accept Islam by the sword or by any pressure? In another place, Allah Almighty says: "If any polytheist seeks your protection, grant him protection so that he may hear the word of Allah. Then convey him to his place of safety." Consider, could there be a better opportunity for coercion than this? But Allah Almighty did not say to force him to accept Islam or kill him, but rather said to let him hear the word of Allah and then leave him to his own will. If he is not willing to accept Islam, then even ensuring his safe return to his place is made the responsibility of the protector. Did Islam spread by the sword? The grandeur and awe of Sayyiduna 'Umar ؓ as a caliph is no secret. He had a Christian slave named Asbaq. Since he was intelligent and clever, Sayyiduna 'Umar told him that if you become Muslim, we will take your help in the work of the Muslims. This was a clear indication that he wanted to give him a good position. But when he would present Islam to him, he would refuse, and Sayyiduna 'Umar would say «لااكراه فى الدين» and remain silent [الجهاد فى الاسلام ص 163]. Thus, Sayyiduna 'Umar could not make even his own slave a Muslim by the sword or pressure, so how can it be believed that in the vast conquered lands, he made the conquered people Muslims by the sword? Rationally, this assumption is wrong because nothing can be imposed on anyone by the sword, and even if someone accepts something under pressure temporarily, he cannot be made to remain steadfast on it. But we see that those who became Muslims became so devoted and passionate about Islam that, despite enduring the oppression and hardships of the disbelievers, they would not abandon this religion, and this is clear proof that nothing can be imposed by the sword or pressure. Because at that time, the sword or pressure was in the hands of the disbelievers of Makkah, and even today, if any person or government claims that it is possible to spread religion by the sword, let them spread their own religion and show it. Historically, this is wrong because if this theory is accepted, the following questions arise in the mind:
1. Those who became Muslims in the beginning and endured thirteen years of oppression in Makkah, which sword made them Muslims?
2. In Makkah, the only enemies of the Muslims were the Quraysh of Makkah, but in Madinah, the number of enemies increased from one to four: the Quraysh of Makkah, the Jews of Madinah, the hypocrites, and the polytheist tribes of all Arabia, and the Muslims were extremely weak compared to them. But we see that the number of participants in the Battle of Badr was only 313, while a year later in the Battle of Uhud, the number of pure Muslims was 700, i.e., more than double. During this period, what sword did the Muslims possess that Islam began to spread so rapidly?
3. Two years later, in the Battle of Khandaq, the number of fighting Muslims became 3,000, i.e., more than four times. At that time, what sword or power did the Muslims have that was making people Muslims?
4. In the Treaty of Hudaybiyyah, what sword was wielded as a result of which people began to enter Islam in droves?
5. In the conquest of Makkah, no sword was wielded at all, yet after the conquest, when people were granted general amnesty, what sword forced them to accept Islam?
6. In the wars with the Jews, did any Jew become Muslim as a result?
7. In the siege of Ta'if, after the siege was lifted, what compulsion did the people of Ta'if face that they themselves accepted Islam?

The Real Causes of the Spread of Islam:

In light of the above facts, it becomes clear that the theory of Islam spreading by the sword is wrong, but no one can deny that "Islam really did spread in great numbers." Therefore, we should look for the causes that led to this widespread propagation. In our view, these are the inherent qualities of Islam, some of which we will mention here.
1. The greatest and fundamental cause of the widespread propagation of Islam is social equality, i.e., when a person or nation accepts Islam, they attain the same social status as previous Muslims, and they become and are considered brothers to each other. Although there are countless examples of this in the early centuries, to avoid lengthiness, we will suffice with one or two examples from our own country: 1. In the July 4, 1981 issue of Nawa-i-Waqt, it was reported that "1,300 Harijans in southern India, fed up with the oppression of high-caste Hindus, accepted Islam." Consider that high-caste Hindus, i.e., Brahmins, are also Hindus, and low-caste Harijans are also Hindus, but merely due to social disparity, they are leaving their religion and entering Islam. After all, what sword forced them to accept Islam? Then, the next day, i.e., July 5, in the same Nawa-i-Waqt, a statement from India's Prime Minister Mrs. Indira Gandhi was published: "I am not troubled by these people accepting Islam, but by the reasons for it." And these 'reasons' that troubled the Prime Minister are an inseparable part of their religion. Hinduism considers the Brahmin a superior creature and is not even willing to accept the Shudra as a human being. The Shudra is a born slave of the Brahmin, and this yoke of slavery can never be removed from his neck. Islam abolished these 'reasons,' and it is due to the abolition of these reasons that Islam has always spread and spread in India as well. Now, the question may arise as to why these Brahmins, fed up with the inhuman caste system of Hinduism, accepted Islam and not any other religion. The answer to this can be found in the following incident. b. On July 31, 1981, Nawa-i-Waqt published a report that "1,500 Harijans became Muslims in Pondicherry," and on July 30, i.e., a day earlier, it was reported that the leader of the Harijans, Mr. C. Krishnamurthy, after accepting Islam, told newspaper reporters that accepting Christianity does not elevate their social status, but by accepting Islam, their social status is elevated. Our decision is final, and there is no political expediency in it. It should be noted that before this, in the village of Manbakshipuram in Tamil Nadu, the Harijans had collectively accepted Islam. [نوائے وقت حواله مذكوره صفحه 5]

Equality in Civilization and Society:

Who can deny the fact that even in today's most democratic and civilized countries, the issues of whites and blacks and the problems of the rich and poor still exist. Among Christians, the churches of the rich are separate, and in some churches, there are chairs for the rich, while the poor have to sit on the floor. But Islam abolishes all kinds of distinctions and brings everyone together in one row. Here, Bilal ؓ, an Abyssinian, short in stature, black in color, and with thick lips, was addressed by the Messenger of Allah ﷺ as "Arihna ya Bilal," and Sayyiduna 'Umar ؓ, a caliph of awe and grandeur, would call him Sayyiduna Bilal. This quality is probably not found in any religion other than Islam.

The Second Cause: Legal Equality:

The second cause of the spread of Islam is legal equality. Legal equality means that no matter how distinguished a member of society is, even the Amir, President, or King is not above the law, and this is a distinction that is not found anywhere except in the Islamic state. The reason is that the supreme authority of such a state is Allah Himself. No individual, institution, or parliament is the authority. All others are equally subservient and obedient servants of Allah. In countries claiming democracy, even Pakistan, the situation is such that the President, Prime Minister, Governor, and Chief Ministers cannot be prosecuted in any criminal case, nor can any court implicate them in a criminal case, and no court, however high, can summon them. Whereas in the Islamic state, it is such that the Messenger of Allah ﷺ himself once presented himself and announced: "Whoever has any retaliation or retribution to take from me, let him take it today." Then, when a woman from the Quraysh tribe, Fatimah Makhzumi, committed theft and a recommendation was made to the Prophet ﷺ to suspend the punishment, he said: "The cause of the destruction of previous nations was that when a weak person committed a crime, they would punish him, but if a noble committed the same crime, they would suspend the punishment. This is the case of Fatimah Makhzumi. By Allah! If my own daughter Fatimah bint Muhammad had committed theft, I would have cut off her hand." [بخاري۔ كتاب الحدود۔ باب اقامه الحدود]
Then, after the Prophet ﷺ, his caliphs established such a judicial system where justice was obtained free of charge and without delay. During the era of the Rightly Guided Caliphate, it happened many times that the caliph of the time had to appear in court as a plaintiff or defendant, and surprisingly, most of the time the verdict was given against them. During the era of Farooq (Sayyiduna 'Umar), the governor of Syria, Sayyiduna Abu 'Ubaydah ibn al-Jarrah, sent Sayyiduna Mu'adh ibn Jabal as an ambassador to the Romans. Seeing the emperor's court and its grandeur, he said: "You people are proud that you are subjects of such an emperor who has authority over your lives and wealth, but the one we have made our king cannot give himself preference in anything. If he commits adultery, he will be flogged. If he steals, his hand will be cut off. He does not sit in seclusion, does not consider himself greater than us, and in wealth and property, he has no preference over us." [الفاروق ص 125]
During the caliphate of Sayyiduna 'Ali ؓ, his own armor was stolen, which he saw in the possession of a Jew. Sayyiduna 'Ali did not seize the armor from the Jew or punish him, but rather filed a claim in the court of Qadi Shurayh and presented his son Hasan and his slave as witnesses. Qadi Shurayh dismissed his case solely on the grounds that the testimony of a son in favor of his father and a slave in favor of his master is not acceptable, and the requirements of justice are not fulfilled, even though the court knew well that the plaintiff and witnesses were all just and trustworthy. Seeing this justice, the Jew returned the armor and himself became Muslim. Consider, who forced this Jew to accept Islam, and did he become Muslim alone or did his family and tribe also? Such incidents do not have individual results but rather stir the thoughts and ideas of an entire world. The third reason for the spread of Islam is the purity of the Muslims' own character. The greatest means of propagation for the early Muslims was their own actions and character. Their lives were simple and free from affectation, to the extent that even enemies were compelled to acknowledge the greatness of their character. Thus, after being defeated in Homs and Damascus, the defeated Christians reached Antioch and complained to Heraclius, the emperor of Rome, that the Arabs had overrun all of Syria. Heraclius summoned some experienced and respected men from among them and asked: "The Arabs are neither greater in numbers nor in resources and strength than you, so why can't you stand against them?" At this question, all hung their heads in shame, but one experienced old man said:

The Third Cause: Purity of Character:

"The fact is that the morals of the Arabs are better than ours. They worship at night and fast during the day. They do not oppress anyone and treat each other as equals. Our condition is that we drink wine, commit immoralities, do not keep our promises, and oppress others. The effect of this is that their work is full of zeal and steadfastness, while our work lacks courage and perseverance." [الفاروق ص 189]
Muhammad bin Qasim stayed in the regions of Sindh and Multan for only a short time. He was not only a great general but also possessed the qualities of a statesman. His religious tolerance towards the people, the government, and the idol-worshippers of Sindh won their hearts to such an extent that when Muhammad bin Qasim left Sindh, the Sindhis made his portraits and kept them with them, considering him an angel of mercy. Then, when they learned of Muhammad bin Qasim's painful death, the whole country mourned. [تاريخ اسلام۔ حميد الدين ص 308]
These Sindhi people were not Muslims. So what was it that made them so devoted to Muhammad bin Qasim? Muhammad bin Qasim never tried to make them Muslims, but despite this, they themselves were coming closer to Islam, and shortly thereafter, they also became Muslims. Was this also the miracle of the sword?

The Fourth Cause: Integrity in Dealings:

The fourth cause of the spread of Islam is the integrity of Muslims in their dealings. Islam gives great importance to lawful earnings, clearly distinguishing between lawful and unlawful wealth and declaring wealth earned through unlawful means as forbidden. Integrity in dealings becomes a real test when the compensation for some labor or right has already been received in advance, and the fulfillment or non-fulfillment of that right or labor is entirely in the hands of the one who has received the compensation. In such a situation, if a person or institution distinguishes between lawful and unlawful, they are truly praiseworthy, and others cannot help but be impressed by the greatness of their character. During the conquests of Syria, due to some military expediencies, the Muslims had to return from Homs to Damascus. The Muslim commander, Sayyiduna Abu 'Ubaydah ibn al-Jarrah, had already collected jizyah from the people of Homs and had taken responsibility for their protection. He gathered the people and said: "Our relationship with you remains as it was, but since we cannot be responsible for your protection at this time, your jizyah, which was the compensation for this service, is being returned to you." Thus, he returned several lakhs of the collected amount. This incident had such an effect on the Christians that they wept and fervently prayed for the Muslims' return, and it had an even greater effect on the Jews. They said, "By the Torah! As long as we are alive, Caesar cannot capture Homs," and with that, they closed the city gates and posted guards everywhere. [ الفاروق ص 191 ]

The Fifth Cause: Forgiveness and Forbearance:

The fifth cause of the spread of Islam is forgiveness and forbearance. When one has complete control over a mortal enemy, to overlook his crimes and forgive him is a matter of great courage. The conquest of Makkah was such a battle in which complete dominance over the enemy was achieved. If at that time you had taken full revenge, there would have been no administrative threat to Islam from their side, and these were the first and greatest mortal enemies of Islam. Despite this, you announced a general amnesty, the effect of which was that Islam spread with such speed and abundance as had never been seen before. During the Treaty of Hudaybiyyah, initially, 200 youths attacked the Muslims, but after being defeated and captured, you released them all as a goodwill gesture. And since you had come with the intention of 'Umrah, even after the Bay'at al-Ridwan was completed, you agreed to a peace treaty on humiliating terms, proving that Muslims are not inherently warlike but peace-loving. Even after this treaty, Islam spread greatly, and there was no role of the sword or coercion in this, but apparently, it was a humiliation for the Muslims. Yet the result was the spread of Islam.

The Decisive Word:

These and many other things were causes for the spread of Islam. But the reality remains that the sword did have some role in the spread of Islam, even if it was only a tenth part. The opponents of Islam put all their emphasis on the claim that Islam spread by the sword. These people have gone to one extreme. The other group, i.e., Muslims, put all their emphasis on defending against this accusation and say that Islam spread solely due to its virtues. In our view, this group has also gone to the other extreme. Granted, these virtues exist in Islam, but to manifest these virtues and bring "the truth" into action, strength is also needed, and that strength was provided to Islam by the sword. If the sword had no role at all in the spread of Islam, then why was there encouragement for jihad? And could Islam have flourished while remaining in Makkah?

The Role of the Sword in the Spread of Islam:

The reality is that Islamic teachings have two parts: (1) Commanding good (amr bil ma'ruf), (2) Forbidding evil (nahi 'anil munkar). Accepting or rejecting the command to do good depends on the will of the addressee. If a person invites another to the belief in the Oneness of God, the Hereafter, or to accept Islam, and he refuses, he cannot be coerced or threatened with the sword. As for forbidding evil, this duty cannot be fulfilled without strength or the sword. Islam is not merely a collection of beliefs and ideas but a living, eternal law that presents a complete code of life and requires strength for its implementation. If there is oppression somewhere, or acts of adultery, theft, robbery, murder, and bloodshed are occurring, and people's peace and security are being destroyed, then the law of Islam will come into action and, taking up the sword, will correct these matters—whether this area belongs to polytheists, People of the Book, or even if Muslims live there. In the Makkan period, the Messenger of Allah ﷺ did not have strength, so both commanding good and forbidding evil were carried out through verbal preaching. The miraculous speech of the Qur'an, the lofty character of the Prophet ﷺ, the sacrifices of his devoted companions, his own selfless dedication to preaching, and the best methods of propagation—all these efforts could not make the Quraysh of Makkah believe. No doubt, they were inwardly convinced of the truth of Islam, but Islam also imposes its own code and restrictions, which they were not willing to accept. Moreover, the political and social status they enjoyed throughout Arabia—they were not at all ready to give that up by accepting Islam. Such wayward people can never be set right without force. The devils who only respond to blows will never listen to words. The function of the sword is to bring such wayward natures to the right path and to remove obstacles from the way. Because until prejudice and stubbornness are treated, preaching, no matter how charming, becomes ineffective. If the sword had no role in the spread of Islam, the Messenger of Allah ﷺ would not have needed to migrate from Makkah. The function of the sword is only to soften the ground for the seed of preaching. The sword of Islam eradicated the hostile, stubborn, and antagonistic forces, making the ground soft and level for the seed of Islam. The seed of Islam has such capability and strength that if it finds a favorable environment, it can grow into a flourishing and evergreen tree.