Can Muslims fight in non-Muslim wars?

Sources

• ✓ 2:193 · Al-Baqara

  2:193 · Muhammad Marmaduke Pickthall

  وَقَٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌۭ وَيَكُونَ ٱلدِّينُ لِلَّهِ ۖ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ

  And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers.

• ✓ 2:217 · Al-Baqara

  2:217 · Muhammad Marmaduke Pickthall

  يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍۢ فِيهِ ۖ قُلْ قِتَالٌۭ فِيهِ كَبِيرٌۭ ۖ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌۢ بِهِۦ وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَهْلِهِۦ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ ۚ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ ٱسْتَطَٰعُوا۟ ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِۦ فَيَمُتْ وَهُوَ كَافِرٌۭ فَأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ

  They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.

• ✓ 4:90 · An-Nisaa

  4:90 · Muhammad Marmaduke Pickthall

  إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٰتِلُوكُمْ أَوْ يُقَٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًۭا

  Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.

• ✓ Tafsir Ibn Kathir on 2:217

  Sunni

  Tafsir Ibn Kathir · 2:217

  Ibn Abi Hatim narrates from a chain of transmitters that the Prophet Muhammad ﷺ sent out a group led by Abu Ubaidah ibn al-Jarrah (or sometimes reported as Ubaidah ibn al-Harith). When this group started their mission, a man named Subabah wept and stayed behind. The Prophet then appointed Abdullah ibn Jahsh in their place, giving him written orders not to open them until reaching a specific location, and instructing that none of his companions be forced to accompany him. Upon reading the letter, Abdullah affirmed obedience and informed his companions. Two men returned home while the rest proceeded, encountering and killing a man named Ibn al-Hadrami, unaware that the day was during a sacred month, either Rajab or Jumada. The polytheists accused the Muslims of killing during the sacred month, prompting the revelation of the verse: "They ask you about fighting during the sacred month. Say: 'Fighting therein is a grave matter.'" (Qur'an 2:217) Al-Suddi, citing Abu Malik and Abu Salih from Ibn Abbas, and Murrah from Ibn Mas'ud, provides more details: the Prophet ﷺ sent a small spying party of seven men including Abdullah ibn Jahsh, Ammar ibn Yasir, Abu Hudhaifah ibn Utbah ibn Rabi'ah, Sa'd ibn Abi Waqqas, and others. Abdullah ibn Jahsh had orders not to open his letter until reaching Batn Malal. Upon opening it, he was instructed to proceed to Nakhlah between Mecca and Ta'if to monitor Quraysh activity and report back. Abdullah offered those with him the choice to go on or return, and all chose to proceed. They traveled through Hijaz until near Ma'dan overal-Fur', an area called Buhran. Sa'd ibn Abi Waqqas and Utbah ibn Ghazwan lost their camels pursuing something and thus lagged behind, while Abdullah and the rest arrived at Nakhlah. There they encountered a Quraysh caravan carrying raisins, gum, and goods, including Amr ibn al-Hadrami and others. Because of the presence of 'Ukkashah ibn Mihsan, who had shaved his head, the caravan felt secure. It was late in Rajab, the polytheists feared the Muslims might attack the sacred sanctuary overnight and prevent them from access, threatening to kill the Muslims if they engaged them in the sacred month. They attacked instinctively, killing Amr ibn al-Hadrami and capturing others. When the Muslim party returned with captives but no spoils, Meccan leaders sought the captives' release. The Prophet ﷺ refused until the comrades of the captives arrived, warning that if they kill them, he would execute their companions. Sa'd and Utbah arrived, and the captives were ransomed. Some of those captured embraced Islam, others did not. The polytheists accused Muhammad and his companions of violating the sanctity of the sacred month by fighting, killing, and capturing prisoners, which caused grievance among some Muslims. The Quranic verse was revealed to address this issue, affirming that fighting during the sacred months is indeed serious but that the greater sin was the polytheists' obstruction from God's path, their unbelief, their expulsion of the people of the Sacred Mosque and the Prophet ﷺ himself, which was a more egregious violation. Al-Awfi reported from Ibn Abbas that the polytheists hindered the Prophet ﷺ from entering the sacred mosque during a sacred month and that fighting was eventually permitted because of their prior aggression, which was the greater offense. The incident of the expedition led by Abdullah ibn Jahsh and the killing of Amr ibn al-Hadrami is confirmed by several authorities such as Abu Sa'd al-Baqal, Muhammad ibn Ishaq, Az-Zuhri, and others who have transmitted the context of this revelation. Ibn Ishaq relates that Abdullah ibn Jahsh and his companions, who were all Muhajirin (emigrants), were ordered to advance two days before opening the letter with their instructions. When they did so, Abdullah announced they would proceed to Nakhlah to spy on Quraysh to gather intelligence. He gave the choice to his companions to return or keep going; all accompanied him. The number of men was eight, all from the Muhajirin; none were from the Ansar (Helpers). They belonged to various tribes and their allies; notable names included Sa'd ibn Abi Waqqas and others. Upon arriving at Nakhlah, they met a Quraysh caravan transporting goods with some of the Quraysh eminent leaders. Despite some fears, the polytheists decided to attack, citing the sanctity of the sacred months, yet they themselves transgressed that by their aggression. The first Muslim to kill an enemy in these encounters was Amr ibn al-Hadrami; the first captives taken were Uthman ibn Abdullah and al-Hakam ibn Kaysan. When they returned, the Prophet ﷺ refused to release captives until their comrades arrived, ensuring mutual exchange, which ultimately took place. The revelation addresses the questions about the permissibility of fighting in the sacred months, emphasizing that although fighting during those months is serious, the greater sin lay with the Quraysh's rejection, hindrance, and expulsion of the believers from the Sacred Mosque. Furthermore, the verse reminds Muslims that the trials and tribulations inflicted by the polytheists, aimed at turning Muslims away from faith, are a greater mischief than actual fighting and killing. As the tensions eased after the revelation, the Prophet collected the spoils and prisoners and arranged for their release in exchange for comrades. Some captives embraced Islam; others remained non-believers. Ibn Ishaq recounts that after these events clarified by the revelation, the Muslims encouraged each other to strive and seek the promised reward for jihad. The verse underscored their hope for God's mercy and forgiveness. Numerous reliable chains confirm these historical events and the related revelation. In summary, this ayah was revealed in the context of a particular expedition led by Abdullah ibn Jahsh in the sacred month, when preemptive aggression and tribal hostilities caused contention over fighting in a forbidden time. The Quran made clear that such fighting was grave but that the pagan Quraysh's persistent obstruction and rejection of Islam were even graver sins.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 4:90

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 4:90

  Recitation Variants: None specifically mentioned here. Language: The term 'حصرت' (hisrat) means 'constricted' or 'narrowed'. In general, when a person's chest is said to be 'حصرت', it means they feel a tightness or distress about something they have to do or say. This term is the root of the concept of 'al-ḥaṣr' (restriction or confinement) in the recitation variants as well. As for 'الاعتزال' (al-i'tizal), it denotes withdrawal or distancing oneself from something. For instance, 'I withdrew from the house' can be said as 'I'tazaltu al-bayt' or 'ta'azzaltuhu'. Al-Ahwas says: "O house of Atikah, from which I withdraw, cautious of enemies, with my heart entrusted to you." The name 'Mu'tazila' (the school of Mu'tazilites) originated from a group that withdrew from the assembly of Hasan al-Basri after they differed with him over theological issues concerning the status of the believer between belief and disbelief. Wasil ibn Ata initiated this viewpoint, supported by Amr ibn Ubayd and others who followed this doctrine, leading to their distancing or withdrawal from Hasan al-Basri's group, hence the name 'Mu'tazila'. Grammar: The phrase '(حصرت صدورهم)' is in the accusative case as a circumstantial adverbial (hal). Though the verb is past tense, which normally does not accept a hal, this is permitted either by an implicit particle 'qad' (indeed) or by considering 'hisrat sudurihim' as an appositive of the subject or complement, meaning 'the chests of those who came to you were constricted'. Thus: 'They came to you, their chests constricted.' This is similar to saying 'So-and-so came, their mind gone'. It is also acceptable to interpret it as an adjective in the accusative describing the subject 'qawm', with the noun omitted but implied. This can be understood as 'a people whose chests were constricted came to you.' Meaning: Allah commands the believers to fight those who do not migrate from polytheism and who do not form alliances, except for a category of people He exempts: those who have a treaty between you and them (i.e., Muslims and these people have an established pact or truce), or those who come to you whose chests are constricted—meaning their hearts are narrow or burdened — at the prospect of fighting you or their own people. If Allah had willed, He could have made them overpower you, but He does not, so if they come, fight them, but if they withdraw from you and do not fight you and cast towards you the peace, then Allah has not made for you any way against them. On the Identity of the 'People Between You': It is reported from Abu Ja'far (peace be upon him) that the 'people between you who have a treaty' refers to Hilal ibn Uwaymir al-Salmi, who was a confident envoy sent by his people to the Prophet (peace be upon him). His pact stated: "O Muhammad, we will not wrong those who come to us, nor will we wrong those who come to you." Allah prohibited violating the covenant given to them. This position is supported by Al-Suddi and Ibn Zayd. Another view identifies them as Banu Madlij. After the Battle of Uhud, Sarāqa ibn Mālik ibn Jushm al-Madlijī came to the Prophet and took a pact from him not to attack his people. If Quraysh accepted Islam, then his people would also accept Islam, since they were under Quraysh's protection. Allah ruled concerning them as He ruled with Quraysh. This is mentioned by 'Umar ibn Shaybah. There is also an exception for those who come to you with constricted hearts (حصرت صدورهم), meaning that their hearts are tight or burdened at the thought of fighting you or fighting their own people. They are exempted from fighting on either side. This was particularly about a group called Ashja', who arrived at Medina in a group of seven hundred led by Mas'ud ibn Dakhlah. The Prophet sent them food supplies as a gift, saying "A good gift is a gift at a time of need." They said, "What has brought you to us?" They replied, "Our homes are near to you, and we dislike your war and the war of our people." They meant Banu Damrah, who had a truce with them. They came to make peace with you. The Prophet accepted that and bade them farewell; then they returned to their lands. This is mentioned by Ali ibn Ibrahim in his tafsir. The exemption is that Muslims were commanded not to attack such people. The phrase "If Allah had willed, He would have given them power over you" means that Allah is capable of strengthening their hearts to fight you, but He does not will that. Rather, He instills fear in their hearts so they shrink back or seek peace. Some among them may enter into alliances with you. The phrase 'فلقاتلوكم' ('then they would fight you') means if Allah would empower them, they would attack you. But if they abstain from fighting and cast peace towards you, then there is no cause for you to fight them. The phrase 'فما جعل الله لكم عليهم سبيلا' (then Allah has not given you a way against them) means if they make peace or make a pact with you, you have no right to take their lives or property. According to Hasan and Ikrimah, this verse and the next one have been abrogated by the verses in Surah Al-Mumtahanah, from 'Allah does not forbid you concerning those who do not fight you in religion...' up to 'So when the sacred months have passed, then kill the polytheists wherever you find them' (the four verses), with the final verse commanding the believers to fight the disbelievers after the sacred months.