Are muslims supposed to kill all non-believers?

Sources

• ✓ 2:191 · Al-Baqara

  2:191 · Muhammad Marmaduke Pickthall

  وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ ۖ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ

  And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 2:191

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 2:191

  Recitation variants: Hamzah and Al-Kisai read, "And do not kill them until they kill you; but if they kill you..."—all without the alif. The others read with the alif in all these places. Grammatical argument (Al-Hujjah): Those who read without the alif followed the Mushaf's orthography, as it was written in the manuscripts without the alif. Those who include the alif explained that it is omitted in writing just as it is in the word "Ar-Rahman". Linguistic notes: The root ثقف is from أَثْقَفَهُ and تثقيفة, meaning "to find" or "to meet with." For example, the phrase "a man who is ثقف لقف" means he "finds what he seeks." The verb forms: ثقف الرجل ثقافة means "he found," and ثقف ثقفا (with a vowel on the first letter) signifies "he was quick to learn." الثقاف also refers to an iron piece used to straighten bent spears. التثقيف means "to straighten or correct." As for الفتنة (al-fitnah), it originally means a test or trial, but also took on meanings like affliction (as in "We tested you with trials," i.e., we put you to test). It can also mean punishment, e.g., "He made the people's test like the torment of God." It can mean seduction from religion, as in "Beware lest they seduce you from some of what God revealed to you," here implying associating partners with God and His Messenger. Grammatical parsing: The word حيث (where) can be pronounced with a dammah (u), fathah (a), or kasrah (i). The dammah is used when it is like prepositions such as قبل (before) or بعد (after), as it prevents idafa (genitive) construction to the following singular noun, yet keeps the meaning of connection, thus it behaves like قبل and بعد when built on dammah. Sometimes it takes fathah for grammatical construction, as with أين (where) and كيف (how). Kasrah is the original vowel due to meeting two consonants. The phrase following حيث is in genitive position by means of idafa (annexation) to حيث in these contexts. The verb and fight (وتقاتلوا) is in the accusative case because it is governed by the implied particle أن, which is a relative particle connecting the clause; this is in the genitive position governed by حتى (until). The word وحتى is connected to تقاتلوا. Occasion of revelation: These verses were revealed on the occasion where a companion of the Prophet killed a polytheist during the sacred month, and the believers were reproached for this. God clarified that the fitnah (trial) in religion, meaning association of partners to God, is more severe than killing such disbelievers even during the sacred month, although killing in the sacred months is not generally lawful. Meaning: Then God addressed the believers, explaining their proper conduct in fighting the disbelievers. He says: "And kill them wherever you catch them," i.e., wherever you find them; "and expel them from where they expelled you," referring to driving them out of Mecca as they had driven you out. "And fitnah is worse than killing," meaning their associating partners with God and His Messenger (polytheism) is a graver matter than the killing that happened during the sacred month. Kafir (disbelief) is called fitnah because it leads to ruin, just as trials lead to ruin. Some say it is called fitnah because disbelief is a manifest corruption appearing upon testing. And He commands: "Do not fight them near the Sacred Mosque until they fight you there," forbidding initiating combat or killing within the Sanctuary until the polytheists start it. "But if they fight you, then kill them likewise," as a just recompense against the disbelievers wherever you find them. This verse also indicates the obligation to expel disbelievers from Mecca, as stated in the phrase "until there is no fitnah." The prophetic tradition also emphasizes this, with the saying: "There will not be two religions together in the Arabian Peninsula."

• ✓ Al-Kafi 1:37

  Shia

  Al-Kafi · Book 1, Hadith 37

  Regarding the saying of God, Exalted, 'That He may test you as to which of you is best in deeds,' he explained: It does not mean the most numerous deeds, but the most correct. Success is in the fear of God, sincere intention, and good conduct. Then he added: Perseverance in deeds until sincerity is achieved is harder than the deeds themselves. The pure deed is that no one seeks your praise for it except God, and the intention is better than the deed. Indeed, intention is the deed. Then he recited: 'Say: Each one works according to his manner,' meaning according to his intention. — OR — There is no harm in making ablution with water that a meat-eating animal drank from. — OR — Your land is most pleasing to God that which you generously extend upon your dependents. — OR — The Prophet (peace be upon him and his family), when he sent an emir over a detachment, commanded him to fear God first especially with himself, then generally in relation to his companions. Then he said: "Fight in the name of God, in the cause of God, kill those who disbelieve in God, do not betray, do not mutilate, do not kill infants or the one who surrenders, do not burn palm trees, do not drown them in water, do not cut down fruit trees, do not burn crops, lest you may need them, do not sterilize the animals whose meat is eaten except what you are forced to eat. And when you encounter the enemy of the Muslims, call them to one of three things; if they respond, accept it and refrain from fighting them: call them to Islam, if they accept, accept them; call them to emigration after Islam, if they accept, accept them and refrain from fighting; if they refuse immigration and prefer to stay in their land and refuse to enter the land of emigration, they are like the Arabs of the Believers’ desert tribe, the same law applies to them, and they have no share in booty or division except through migration for the cause of God. If they refuse both, call them to pay the jizya while subdued, if they pay, accept it and refrain from fighting them; if they refuse, seek help from God and fight them in God’s way fully. — OR — A man from Khorasan said to him with desperation, "May I be your ransom, I have not been blessed with a child." He said to him, "When you return to your land and intend to visit your family, recite, whenever you wish, the prayer of Dhul-Nun." When he went away upset, thinking that we could do nothing for him, he called out in the darkness, "There is no god but You, glory be to You, indeed I was among the wrongdoers," three times. Then he will be granted a child, God willing. — OR — I asked Abu Abdullah (peace be upon him) about a man who dies without leaving wealth. He said, "He has a third of his wealth, and the woman also has a third." — OR — I said to him, 'May Allah reform you, we have abandoned our markets waiting for this matter until a man among us almost asks with his own hand.' He said, 'O Abu Abdul Hamid, do you think that he who restrains himself for Allah, Allah will not provide a way out for him? Indeed, by Allah, Allah will surely provide a way out for him. May Allah have mercy on a servant who revives our matter.' I said, 'May Allah reform you, these Murji'ah say, "We have no obligation to remain as we are until what you say comes to pass, then we will be equal.