What is the appropriate response of someone outside a Muslim country during a war?

Sources

• ✓ 8:1 · Al-Anfaal

  8:1 · Muhammad Marmaduke Pickthall

  يَسْـَٔلُونَكَ عَنِ ٱلْأَنفَالِ ۖ قُلِ ٱلْأَنفَالُ لِلَّهِ وَٱلرَّسُولِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَصْلِحُوا۟ ذَاتَ بَيْنِكُمْ ۖ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥٓ إِن كُنتُم مُّؤْمِنِينَ

  They ask thee (O Muhammad) of the spoils of war. Say: The spoils of war belong to Allah and the messenger, so keep your duty to Allah, and adjust the matter of your difference, and obey Allah and His messenger, if ye are (true) believers.

• ✓ 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 4:90

  Sunni

  Tafsir Ibn Kathir · 4:90

  This verse rejects the two opposing opinions among the believers regarding the treatment of hypocrites. There are differing reports about the reason behind this division. Imam Ahmad narrated from Bahz, from Shu'bah, who said that 'Adi ibn Thabit reported from Abdullah ibn Yazid, from Zayd ibn Thabit, that the Messenger of Allah ﷺ went out to the Battle of Uhud. Some people who had accompanied him returned early, and among the companions were two groups: one said to kill the hypocrites, the other said not to. Then Allah revealed this verse: “What is [the matter] with you concerning the two groups [of hypocrites]...” The Prophet ﷺ said, “This is good; it removes impurity as fire removes dross from silver.” This narration appears in Sahih al-Bukhari and Sahih Muslim through Shu'bah. Muhammad ibn Ishaq ibn Yasar recorded that on the day of Uhud, Abdullah ibn Ubayy ibn Salul defected with one-third of the army—about 300 men—while the Prophet ﷺ remained with 700. Al-'Awfi reported from Ibn Abbas that the verse was revealed regarding a group from Mecca who had professed Islam but sided openly with the polytheists. They left Mecca to seek something for themselves and declared that if they met the Prophet’s companions, they would cause no harm. When the believers learned of their departure, one faction said to attack and kill them since they aided their enemies, while another faction refused, questioning the killing of people who professed the same faith merely because they had not migrated or abandoned their homes. The Prophet ﷺ did not forbid either group from their opinion. Then Allah revealed this verse. This report is also narrated by Ibn Abi Hatim and by a number of early scholars like Abu Salamah ibn Abd al-Rahman, Ikrimah, Mujahid, and al-Dahhak, with some slight differences. Zayd ibn Aslam related from a student of Sa'd ibn Mu'adh that the verse was revealed concerning the false accusations of the Aws and Khazraj tribes about Abdullah ibn Ubayy when the Prophet ﷺ sought refuge from him during the slander incident at the pulpit. This understanding, however, is considered less likely; other explanations exist. The phrase “Allah caused them to fall back because of what they earned,” means He turned them away and led them into error due to their deeds. Ibn Abbas explained “fall back” as causing them to stumble or fall into error; Qatadah said it means their destruction, and al-Suddi said it means their misguidance. “And what they earned” refers to their disobedience, opposition to the Messenger, and following falsehood. The rhetorical question “Do you wish to guide those whom Allah has caused to stray?” means that such people have no path to guidance or salvation. Then the verse says, “They wish that you would disbelieve as they disbelieved so you would be alike.” This indicates their desire to drag the believers into misguidance so they all end up equal in error—stemming from their intense enmity and hatred. Hence the command: “Do not take from among them allies until they emigrate in the cause of Allah.” Ibn Abbas was reported to interpret this as “until they give up their alliance with the disbelievers.” Al-'Awfi via Ibn Abbas said it means abandoning migration, while al-Suddi viewed it as revealing their disbelief. “If they turn away, then seize them and kill them wherever you find them; do not take any of them as an ally or helper.” That is, do not befriend or seek their aid against enemies as long as they persist in their hypocrisy. Then, Allah makes an exception: “Except for those who join a people between you and whom is a treaty.” This refers to those who seek refuge or ally themselves with a tribe that has a peace agreement with the Muslims. Their judgment is then that of the treaty people. This interpretation is attributed to al-Suddi, Ibn Zayd, and Ibn Jarir. Ibn Abi Hatim narrated a report from al-Hasan, who related how Suraqah ibn Malik al-Mudlij informed them that when the Prophet ﷺ was active at Badr and Uhud, and many around accepted Islam, the Prophet planned to send Khalid ibn al-Walid to his tribe, Banu Mudlij. Suraqah approached and asked the Prophet if this was true. The Prophet replied, “Leave him; what do you want?” Suraqah explained his intention to make peace with his tribe and to assure that if his people embraced Islam, they would do so wholeheartedly, and if not, the Muslims’ hearts would not be hardened against them. The Prophet then instructed Khalid to accompany Suraqah and do as he wished, leading to a peace agreement not to aid the Prophet’s enemies, with a pledge that if Quraysh embraced Islam, they too would join. Those who allied with this pact were held to its terms, leading to the revelation of the verse prohibiting taking allies among the hypocrites, except those who join a people with a treaty. A similar narration is recorded by Ibn Mardawayh through Hammad ibn Salamah. In Sahih al-Bukhari, the story of the Treaty of Hudaybiyyah illustrates a similar choice: some desired to enter into the Quraysh treaty, others with the Prophet’s covenant. Ibn Abbas is reported to have said that this verse was abrogated by the later command in Surah At-Tawbah (9:5) to fight the polytheists after the sacred months passed. Regarding the phrase “Or they come to you while their hearts are constrained”—this refers to another group exempt from fighting. These come reluctantly, burdened with hatred at the thought of fighting the Muslims or their own kin. They are neither allies nor enemies. If Allah willed, He could unleash them against you, but by His grace He restrains them. If they desist and do not fight, and offer peace, Allah does not give you license against them. These are likened to the men from the clan of Banu Hashim who fought in the Battle of Badr alongside the polytheists reluctantly, such as al-Abbas. The Prophet forbade killing al-Abbas, acknowledging his unwillingness. The phrase “You will find others who wish to secure peace with you and their people”—these are hypocrites who present Islam outwardly so as to secure peace for their lives and property with the believers, while secretly consorting with the disbelievers and worshipping alongside them. They seek to maintain safety on both sides, thus are deeply treacherous. Allah says elsewhere about such people: “When they meet their devils, they say, ‘We are with you; we were only mocking.’” These hypocrites, when recalled to turmoil, repeatedly fall into it. Al-Suddi explained “fitnah” here as idolatry. Ibn Jarir related from Mujahid that the verse was revealed about a group in Mecca who outwardly greeted the Prophet in apparent faith but then reverted to idol worship in private to safeguard their position and avoid harm. They were commanded to be fought unless they seceded and reformed, hence the verse’s directive that if they do not desist and make peace, they should be seized and killed wherever found, with a clear authority given to the Muslims to do so. Thus this verse addresses the conduct towards hypocrites and divided the believers’ opinions on dealing with them, emphasizing patience, caution, distinctions between different groups, and the ultimate authority of the Prophet ﷺ and divine guidance in such matters.