> Debate: Terrorism in Surah Tawbah

[Acid]

Peace be upon all of you,

I have entered into a peaceful dialgoue with my Christian friend Alex Patt who is a very decent person .

In the first round of our debate , following our agreed terms , we will discuss terrorism in verses of Surah Tawbah.


Below is history of our conversation .

Regards

[Acid]

Hello Asad,
It is good you responded early, just a time before I go to work. Its 5 oclock in the morning here, and I'm having my good tea! lol I was just reading your articles about the Hindus in ure 360 profile, and it is really interesting. Seems like I need to know more about Hinduism...

Anyways,
Yes, dont worry, I'm a good person, and I request my opponents to be the same.

The Rules are all simple and friendly:

We will discuss 3 subjects each. For example, I will bring one subject, after finishing that, we will start your subject. Each brings up subjects of the other faith. Example: I willl bring up subjects such as violence in Qur'an, Contradictions in the Qur'an, etc. and you will bring up sex in the bible, cruelty in the bible, etc. (JUST AN EXAMPLE).

One will not be involved in any other things beside the subject brought. If I am talking about something in the Qur'an, you dont say "Also the Bible says the same". We will come to your points at your turn, but the purpose of the debate is to answer me/ refute my points.

Pointed rules:
1) MOST IMPORTANT!
No abusing, no insulting and no false accusations.

2) Being tolerant and patient. If I prove Mohammed wrong, you dont insult me for 'abuse', but you either prove me wrong or that over. Personal abuse is different.
And in case I dont respond for days, you dont accuse me of running away (which I encountered with many Muslims). I usually work too much, and sometimes go outside state, so I request you to be patient.

3) No political involvment

4) No bringing foreign subjects in a middle of an unfinished subject


I hope these rules aren't too much for you, and they are all to make the debate a good learning environment, not a fight, so that we dont have to end up hating each other.

Please confirm these rules and we can start our debate.
If u have any questions regarding the debate or the rules, pls dont hesitate to ask.

Thanks and looking forward to ure response,
Alex

[Acid]

Hi Alex

I agree to all your rules.

Please come up with your first topic and i will answer back as per our agreement

Thanks

[Acid]

Hello.

Thanks for the agreement.

Ok, we will start by debating on Surrah 9:5.

Can you explain Surrah 9 (Al-Taubah), verse number 5:
"Then when the sacred months have passed, then SLAY the Mushrikun wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and perform Salat, and give Zakat, then leave their way free" (basiclly if they become Muslims).

With all the context and the verse, this verse proves a very violent and cruel nature on how to treat Mushrikun (Hindus, Buddhists, Pagans, even Trinitarians!).

Can you please clarify this verse for me?
Thanks.

[Acid]

Dear Alex.

First of All I apologise for the late reply but this has been caused due to my laptop battery broke down. So I am emailing you from Dads laptop.

Thank you very much for your question.
First of all, I would like to draw your attention to the fact that the Bible and the Qur'an are different in many ways. This is important because a Christian who is accustomed to reading the Bible may adopt the same approach to the Qur'an and consequently go wrong in his understanding or interpretation.
The Bible is not just one book; it is a collection of a number of books written by various anonymous authors over a long period, overlapping many centuries. This is one of the reasons for the inconsistencies we see there. Whereas the Qur'an is God's own word, revealed to one prophet who got it recorded in one book.
The verses of the Qur'an were revealed over a period of twenty three years, and surely there is a progression in many of the ideas of the Qur'an. But, if we study the Qur'an in the light of the events in the life of Prophet Muhammad, peace be upon him, the Qur'an poses no problem to a discerning reader. For example, you may consider the permission to fight.
You can see that during the first thirteen years of Muhammad's prophetic life, he was the very embodiment of patient suffering and perseverance. He and his followers were subjected to the most brutal torture and persecution; they were boycotted and expelled from their homes. It was at this juncture that God commanded him to migrate from Makkah to Madinah, where he was received with open arms by the people there.
The Makkans feared that Muhammad would return to Makkah for revenge and they wanted to destroy him and his nascent religion once for all. So there was a military campaign led by the Makkans against Muhammad and his companions in Madinah. It was at this time, that God permitted Muhammad and his followers to fight. The relevant verse reads what means:
*{To those against whom war is made, permission is given [to defend themselves], because they are wronged - and verily, Allah is Most Powerful to give them victory – [they are] those who have been expelled from their homes in defiance of right – [for no cause] except that they say: "Our Lord is Allah..."}* (Al-Hajj 22:39-40)
As is evident from the above, the permission given here to fight is in self defense. Probably one of the verses that confused you might be the one which means:
*{But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem [of war]; but if they repent, and establish regular prayers and pay zakah, then open the way for them: for Allah is Oft-forgiving, Most Merciful.}* (At-Tawbah 9:5)
This is a verse taken from Surah At-Tawba. This chapter of the Qur'an was revealed in the context when the newly organized Muslim society in Madinah was engaged in defending themselves against the pagan aggressors. The major question dealt with here is, as to how the Muslims should treat those who break an existing treaty at will.
The first clause in the verse refers to the time-honored Arab custom of a period of warning and waiting given to the offenders, after a clear violation. That is, they will be given four months' time to repair the damage done or make peace. But if nothing happens after the expiry of these forbidden months, what should be done? This is what the present verse says. According to this verse, fighting must be resumed until one of the two things happens: Either the enemy should be vanquished by relentless fighting. That is what is meant by *{then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem [of war]}*; or they should repent, establish prayers and pay zakah, etc.
This is one of those verses of the Qur'an which are likely to be misunderstood, if quoted out of context. We must understand that this fighting was against a people who forced the Prophet and his companions to leave not only their own homes but all their property and even their hometown of Makkah to Madinah. Once the Muslims were organized into a community in those lawless times, the rules to be followed by the Muslims were clearly laid down, even in the matter of war. Since Islam is a comprehensive system, no human activity could be ignored. And given the nature of mankind, we cannot imagine a situation where fighting is completely ruled out either.
As can be seen, the above injunctions on fighting is not on an individual level, but only in the case of a society that strives to flourish and thrive as a nation. But even here the norms are clear: fighting is only in self defense or for the establishment of justice; and always fighting is the last option. And no one is allowed to transgress the limits set by God.
In individual lives, the norms that should be followed also are clearly laid down as in the verses which means:
*{The recompense for an injury is an injury equal thereto [in degree]: but if a person forgives and makes reconciliation, his reward is due from God: for [God] loveth not those who do wrong.}* (Ash-Shura 42:40)

*{Let there be no compulsion in religion: truth stands out clear from error: whoever rejects evil and believes in God hath grasped the most trustworthy hand hold, that never breaks...}* (Al-Baqarah 2:256)

*{O ye who believe! seek help with patient perseverance and prayer; for God is with those who patiently persevere.}* (Al-Baqarah 2:153)

*{Nor can goodness and evil be equal. Repel [evil] with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!}* (Fussilat 41:34)
It is clear from the above that in the Qur'an there is a provision for fighting for the establishment of justice and in self defense; but "absolute non-tolerance" is an idea quite opposed to the spirit of the brotherhood and universality taught by the Qur'an.
Hope the above answers your question; and God knows best.

Thank you again for your question and I wait for your other queries .
Best Regard
Acid

[Acid]

Good morning Acid. How have your days been?

Please don't apologize for being late. It will only embarrass me! LOL
I am no better at early responses! So late responses doesn't have to matter in our debate!

Yes my friend. I know about what you said (Qur'an and the Bible). I know we have few, if not nothing, in common. In fact, as many claim, I don't believe we worship the "Same God".
And no, I have to disagree and say that the Bible is, even though its written through many people, God's word. The "people" were God's people, chosen to spread the words. And there is no "anonymous" writer in the Bible (I have answered this claim before, actually). But let us now focus on the subject of the debate first, so that we may not drift away to some other ones!

About your response, I have to object!

I understand Mohammed was under heavy persecution by the Quraish. And I believe so, that there are many verses in the Qur'an that states peaceful words and which commands to stand true to those who stand true to you!
BUT...This verse, specifically, DOES NOT talk about self-defence. Let us look the whole story of this verse! Look at the whole contaxt from verse 1 to verse 30 in Surrah Tawbah.

Looking at the whole passage and background, you will realize that NO WHERE does it mention that its at the time of war. So I'm sorry to say that you do not have any proof to what you are saying.
You stated that after verse 4, the Pagans broke the Treaty! Can you bring me proof? Hadith, Qur'an, etc.
Do you know why that part of the Surrah is called Bara'at (declaration of immunity) because in this sura Muhammad claimed Allah released him from blemish and allowed him to break all his treaties with the Pagans. In the verse 3 Muhammad himself is saying that it is he who is breaking the treaties. As we all know, Sura 9 is the last sura that Muhammad wrote. The first part of it is the text of a speech that Ali read on behalf of Muhammad during the pilgrimage after Mecca had fallen to the Muslims. Muhammad was sick and dying so could not come. Ali read this message to all the presents, Muslims and pagans, who were there performing their hajj. This was the last time pagans performed pilgrimage there. In this speech (Bara'at) he told the pagans to convert to Islam or face death.
He gave them four months of grace to go to their homes and after that war erupts. After these four months, they had to accept Islam and pay the tithes or they would have been killed. (Qur'an 9:5). Evidently, Muslims were the aggressors. In verse 7 he makes a pledge to spare the lives of those who still had not believed in him for a period of four months but not beyond that. In the verse 8 he justifies this act by blaming the victims and claiming that they would have done the same. But do we have any proof that the pagans ever broke their treaties with Muhammad? None! That's why I asked you to provide me proof that Pagans broke the treaty!
verses 11and 12 say that only if the unbelievers convert to Islam they should be taken as brethrens (in faith) but if they decide to exercise freedom of belief they should be fought and restrained. The verse 13 spews more hate and stirs the believers to be resolute in their enmity to the unbelievers and the verse 14 makes it clear that the unbelievers should be fought and punished by the hands of the Muslims. This is the verse that OBL and other terrorists use to justify their crimes against humanity. This verse make clear that the punishment for disbelief is no more left to God but rather it should be meted by the Muslims.

So as you can see brother, it is the Muslims (specifically Mohammed's army) that was the attackers. It was a submit or die situation.

I will tell you the whole BACKGROUND later, if there is an objection or a response to this from you.

So my friend, I have objected to your reasoning.
I will be waiting for you response.

[Acid]

I have made a reponse to the last email but I am not going to paste it here as its long and unstructured. Therefore I will reponsed to it tomorrow.

Best Regards

[Acid]

Historical Background

Now let us consider the historical background of the Surah. The series of events that have been discussed in this Surah took place after the Peace Treaty of Hudaibiyah. By that time, one-third of Arabia had come under the sway of Islam which had established itself as a powerful, well organized and civilized Islamic State. This Treaty afforded further opportunities to Islam to spread its influence in the comparatively peaceful atmosphere created by it. After this Treaty, two events took place, which led to very important results:
Conquest of Arabia

The first was the Conquest of Arabia. The Holy Prophet was able to send missions among different clans for the propagation of Islam. The result was that during the short period of two years, it became such a great power that it made the old order of ignorance' feel helpless before it. So much so that the zealous elements from among the Quraish were so exasperated that they broke the Treaty in order to encounter Islam in a decisive combat. But the Holy Prophet took prompt action after the breach so as not to allow them any opportunity to gather enough force for this. He made a sudden invasion on Makkah in the month of Ramadan in A. H. 8 and conquered it. Though this conquest broke the backbone of the order of ignorance, it made still another attack on Islam in the battle-field of Hunain, which proved to be its death-knell. The clans of Hawazin Thaqif, Naur, Jushm and others gathered their entire forces in the battle field in order to crush the reformative Revolution, but they utterly failed in their evil designs. The defeat of 'ignorance' at Hunain paved the way for making the whole of Arabia the 'Abode of Islam' (Dar-ul-Islam). The result was that hardly a year had Passed after the Battle of Hunain, when the major portion of Arabia came within the fold of Islam and only a few upholders of the old order remained scattered over some corners of the country.
The second event that contributed towards making Islam a formidable power was the Campaign of Tabuk, which was necessitated by the provocative activities of the Christians living within or near the boundaries of the Roman Empire to the north of Arabia. Accordingly, the Holy Prophet, with an army of thirty thousand marched boldly towards the Roman Empire but the Romans evaded the encounter. The result was that the power of the Holy Prophet and Islam increased manifold and deputations from all corners of Arabia began to wait upon him on his return from Tabuk in order to offer their allegiance to Islam and obedience to him. The Holy Qur'an has described this triumph in Surah An-Nasr: "When the succor of Allah came and victory was attained and you saw people entering the fold of Islam in large numbers...
Campaign to Tabuk

The Campaign to Tabuk was the result of conflict with the Roman Empire, that had started even before the conquest of Makkah. One of the missions sent after the Treaty of Hudaibiyah to different parts of Arabia visited the clans which lived in the northern areas adjacent to Syria. The majority of these people were Christians, who were under the influence of the Roman Empire. Contrary to all the principles of the commonly accepted international law, they killed fifteen members of the delegation near a place known as Zat-u-Talah (or Zat-i-Itlah). Only Ka'ab bin Umair Ghifari, the head of the delegation, succeeded in escaping and reporting the sad incident. Besides this, Shurahbll bin Amr, the Christian governor of Busra, who was directly under the Roman Caesar, had also put to death Haritli bin Umair, the ambassador of the Holy Prophet, who had been sent to him on a similar minion.
These events convinced the Holy Prophet that a strong action should be taken in order to make the territory adjacent to the Roman Empire safe and secure for the Muslims. Accordingly, in the month of Jamadi-ul-Ula A. H. 8, he sent an army of three thousand towards the Syrian border. When this army reached near Ma'an, the Muslims learned that Shurahbil was marching with an army of one hundred thousand to fight-with them and that the Caesar, who himself was at Hims, had sent another army consisting of one hundred thousand soldiers under his brother Theodore. But in spite of such fearful news, the brave small band of the Muslims marched on fearlessly and encountered the big army of Shurahbil at M'utah. And the result of the encounter in which the Muslims were fighting against fearful odds (the ratio of the two armies was 1:33), as very favorable, for the enemy utterly failed to defeat them. This proved very helpful for the propagation of Islam. As a result, those Arabs who were living in a state of semi independence in Syria and near Syria and the clans of Najd near Iraq, who were under the influence of the Iranian Empire, turned towards Islam and embraced it in thousands. For example, the people of Bani Sulaim (whose chief was Abbas bin Mirdas Sulaimi), Ashja'a, Ghatafan, Zubyan, Fazarah, etc., came into the fold of Islam at the same time. Above all, Farvah bin 'Amral Juzami, who was the commander of the Arab armies of the Roman Empire, embraced Islam during that time, and underwent the trial of his Faith in a way that filled the whole territory with wonder. When the Caesar came to know that Farvah had embraced Islam, he ordered that he should be arrested and brought to his court. Then the Caesar said to him, "You will have to choose one of the two things. Either give up your Islam and win your liberty and your former rank, or remain a Muslim and face death." He calmly chose Islam and sacrificed his life in the way of the Truth.
No wonder that such events as these made the Caesar realize the nature of the danger that was threatening his Empire from Arabia. Accordingly, in 9 A.H. he began to make military preparations to avenge the insult he had suffered at M'utah. The Ghassanid and other Arab chiefs also began to muster armies under him. When the Holy Prophet, who always kept himself well-informed even of the minutest things that could affect the Islamic Movement favorably or adversely, came to know of these preparations, he at once under- stood their meaning. Therefore, without the least hesitation he decided to fight against the great power of the Caesar. He knew that the show of the slightest weakness would result in the utter failure of the Movement which was facing three great dangers at that time. First the dying power of 'ignorance' that had almost been crushed in the battle-field of Hunain might revive again. Secondly, the Hypocrites of Al: Madinah, who were always on the look-out for such an opportunity, might make full use of this to do the greatest possible harm to it. For they had already made preparations for this and had, through a monk called Abu Amir, sent secret messages of their evil designs to the Christian king of Ghassan and the Caesar himself. Besides this, they had also built a mosque near Al-Madinah for holding secret meetings for this purpose. The third danger was of an attack by the Caesar himself, who had already defeated Iran, the other great power of that period, and filled with awe the adjacent territories.
It is obvious that if all these three elements had been given an opportunity of taking a concerted action against the Muslims, Islam would have lost the fight it had almost won. That is why in this case the Holy Prophet made an open declaration for making preparations for the Campaign against the Roman Empire, which was one of the two greatest empires of the world of that period. The declaration was made though all the apparent circumstances were against such a decision: for there was famine in the country and the long awaited crops were about to ripen: the burning heat of the scorching summer season of Arabia was at, its height and there was not enough money for preparations in general, and for equipment and conveyance in particular. But in spite of these handicaps, when the Messenger of Allah realized the urgency of the occasion, he took this step which was to decide whether the Mission of the Truth was going to survive or perish. The very fact that he made an open declaration for making preparations for such a campaign to Syria against the Roman Empire showed how important it was, for this was contrary to his previous practice. Usually he took every precaution not to reveal beforehand the direction to which he was going nor the name of the enemy whom he was going to attack; nay, he did not move out of Al-Madinah even in the direction of the campaign.
All the parties in Arabia fully realized the grave consequences of this critical decision. The remnants of the lovers of the old order of 'ignorance' were anxiously waiting for the result of the Campaign, for they had pinned all their hopes on the defeat of Islam by the Romans. The 'hypocrites' also considered it to be their last chance of crushing the power of Islam by internal rebellion, if the Muslims suffered a defeat in Syria. They had, therefore, made full use of the Mosque built by them for hatching plots and had employed all their devices to render the Campaign a failure. On the other side, the true Believers also realized fully that the fate of the Movement for which they had been exerting their utmost for the last 22 years was now hanging in the balance. If they showed courage on that critical occasion, the doors of the whole outer world would be thrown open for the Movement to spread. But if they showed weakness or cowardice, then all the work they had done in Arabia would -end in smoke.
That is why these lovers of Islam began to make enthusiastic preparations for the Campaign. Everyone of them tried to surpass the other in making contributions for the provision of equipment for it. Hadrat Uthman and Hadrat Abdur Rehman bin Auf presented large sums of money for this purpose. Hadrat Umar contributed half of the earnings of his life and Hadrat Abu Bakr the entire earnings of his life. The indigent Companions did not lag behind and presented whatever they could earn by the sweat of their labor and the women parted with their ornaments. Thousands of volunteers, who were filled with the desire of sacrificing their lives for Islam, came to the Holy Prophet and requested that arrangements for weapons and conveyance be made for them so that they should join the expedition. Those who could not be provided with these shed tears of sorrow; the scene was so pathetic that it made the Holy Prophet sad because of his inability to arm them. In short, the occasion became the touchstone for discriminating a true believer from a hypocrite. For, to lag behind in the Campaign meant that the very relationship of a person to Islam was doubtful. Accordingly, whenever a person lagged behind during the journey to Tabuk, the Holy Prophet, on being informed, would spontaneously say, "Leave him alone. If there be any good in him, Allah will again join him with you, and if there be no good in him, then thank Allah that He relieved you of his evil company".
In short, the Holy Prophet marched out towards Syria in Rajab A. H. 9, with thirty thousand fighters for the cause of Islam. The conditions in which the expedition was undertaken may be judged from the fact that the number of camels with them was so small that many of them were obliged to walk on foot and to wait for their turns for several had to ride at a time on each camel. To add to this, there was the burning heat of the desert and the acute shortage of water. But they were richly rewarded for their firm resolve and sincere adherence to the cause and for their perseverance in the face of those great difficulties and obstacles.
When they arrived at Tabuk, they learned that the Caesar and his allies had withdrawn their troops from the frontier and there was no enemy to fight with. Thus they won a moral victory that increased their prestige manifold and, that too, without shedding a drop of blood.
In this connection, it is pertinent to point out that the general impression given by the historians of the campaigns of the Holy Prophet about the Campaign of Tabuk is not correct. They relate the event in a way as if the news of the mustering of the Roman armies near the Arabian frontier was itself false. The fact is that the Caesar had begun to muster his armies, but the Holy Prophet forestalled him and arrived on the scene before he could make full preparations for the invasion. Therefore, believing that "discretion is the better part of valor," he withdrew his armies from the frontier. For he had not forgotten that the three thousand fighters for the cause of Islam had rendered helpless his army one hundred thousand strong at M'utah. He could not, therefore, even with an army of two hundred thousand, dare to fight against an army of thirty thousand, and that, too, under the leadership of the Holy Prophet himself.
When the Holy Prophet found that the Caesar had withdrawn his forces from the frontier, he considered thee question whether it would be worthwhile to march into the Syrian territory or to halt at Tabuk and turn his moral victory to political and strategical advantage. He decided on the latter course and made a halt for twenty days at Tabuk. During this time, he brought pressure on the small states that lay between the Roman Empire and the Islamic State and were at that time under the influence of the Romans, and subdued and made them the tributaries of the Islamic State. For instance, some Christian chiefs Ukaidir bin Abdul Malik Kindi of Dumatul Jaiidal, Yuhanna bin D'obah of Allah, and the chiefs of Maqna, Jarba' and Azruh also submitted and agreed to pay Jizyah to the Islamic State of Al- Madinah. As a result of this, the boundaries of the Islamic State were extended right up to the Roman Empire, and the majority of the Arab clans, who were being used by the Caesar against Arabia, became the allies of the Muslims against the Romans.
Above all, this moral victory of Tabuk afforded a golden opportunity to the Muslims to strengthen their hold on Arabia before entering into a long conflict with the Romans. For it broke the back of those who had still been expecting that the old order of 'ignorance' might revive in the near future, whether they were the open upholders of shirk or the hypocrites who were hiding their shirk under the garb of Islam. The majority of such people were compelled by the force of circumstances to enter into the fold of Islam and, at least, make it possible for their descendants to become true Muslims. After this a mere impotent minority of the upholders of the old order was left in the field, but it could not stand in the way of the Islamic Revolution for the perfection of which Allah had sent His Messenger.
Problems of the Period

If we keep in view the preceding background, we can easily find out the problems that were confronting the Community at that time. They were:

1. to make the whole of Arabia a perfect Dar-ul-Islam,
2. to extend the influence of Islam to the adjoining countries,
3. to crush the mischiefs of the hypocrites, and
4. to prepare the Muslims for Jihad against the non- Muslim world.

1. Now that the administration of the whole of Arabia had come in the hands of the Believers, and all the opposing powers had become helpless, it was necessary to make a clear declaration of that policy which was to be adopted to make her a perfect Dar-ul-Islam. Therefore the following measures were adopted:
   1. A clear declaration was made that all the treaties with the mushriks were abolished and the Muslims would be released from the treaty obligations with them after a respite of four months.(vv. 1-3). This declaration was necessary for uprooting completely the system of life based on shirk and to make Arabia exclusively the center of Islam so that it should not in any way interfere with the spirit of Islam nor become an internal danger for it.
   2. A decree was issued that the guardianship of the Ka`abah, which held central position in all the affairs of Arabia, should be wrested from the mushriks and placed permanently in the hands of the Believers, (vv. 12-18) that all the customs and practices of the shirk of the era of 'ignorance' should be forcibly abolished: that the mushriks should not be allowed even to come near the "House" (v. 28). This was to eradicate every trace of shirk from the "House" that was dedicated exclusively to the worship of Allah.
   3. The evil practice of Nasi, by which they used to tamper with the sacred months in the days of 'ignorance', was forbidden as an act of kufr(v. 37). This was also to serve as an example to the Muslims for eradicating every vestige of the customs of ignorance from the life of Arabia (and afterwards from the lives of the Muslims everywhere).
2. In order to enable the Muslims to extend the influence of Islam outside Arabia, they were enjoined to crush with sword the non- Muslim powers and to force them to accept the sovereignty of the Islamic State. As the great Roman and Iranian Empires were the biggest hindrances in the way, a conflict with them was inevitable. The object of Jihad was not to coerce them to accept Islam they were free to accept or not to accept it-but to prevent them from thrusting forcibly their deviations upon others and the coming generations. The Muslims were enjoined to tolerate their misguidance only to the extent that they might have the freedom to remain misguided, if they chose to be so, provided that they paid Jizyah (v. 29) as a sign of their subjugation to the Islamic State.
3. The third important problem was to crush the mischiefs of the hypocrites, who had hitherto been tolerated in spite of their flagrant crimes. Now that there was practically no pressure upon them from outside, the Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly, the Holy Prophet set on fire the house of Swailim, where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition to Tabuk. Likewise on his return from Tabuk, he ordered to pull down and burn the 'Mosque' that had been built to serve as a cover for the hypocrites for hatching plots against the true Believers.
4. In order to prepare the Muslims for Jihad against the whole non-Muslim world, it was necessary to cure them even of that slight weakness of faith from which they were still suffering. For there could be no greater internal danger to the Islamic Community than the weakness of faith, especially where it was going to engage itself single-handed in a' conflict with the whole non-Muslim world. That is why those people who had lagged behind in the Campaign to Tabuk or had shown the least negligence were severely taken to task, and were considered as hypocrites if they had no plausible excuse for not fulfilling that obligation. Moreover, a clear declaration was made that in future the sole criterion of a Muslim's faith shall be the exertions he makes for the uplift of the Word of Allah and the role he plays in the conflict between Islam and kufr. Therefore, if anyone will show any hesitation in sacrificing his life, money, time and energies, his faith shall not be regarded as genuine. (vv. 81-96).
   If the above-mentioned important points are kept in view during the study of this Surah, it will facilitate the understanding of its contents.

Subject: Problems of Peace and War

In continuation of Surah Al-Anfal, this Surah also deals with the problems of peace and war and bases the theme on the Tabuk Expedition.
Topics and their Interconnection

This portion deals with the sanctity of treaties and lays down principles, rules and regulations which must be kept in view before breaking them, in case the other party does not observe them sincerely. 1 - 12
In this portion the Muslims have been urged to fight in the Way of Allah with the mushrik Arabs, the Jews and the Christians, who were duly warned of the consequences of their mischievous and inimical behavior. 13 - 37
In this discourse, the Muslims have been told clearly and explicitly that they will inherit the rewards promised by Allah only if they take active part in the conflict with kufr, for that is the criterion which distinguishes true Muslims from hypocrites. Therefore true Muslims should take active part in Jihad, without minding dangers, obstacles, difficulties, temptations and the like. 38 - 72
This portion deals with the problems of hypocrites and lays down rules and regulations governing the treatment that should be meted out to them and points out their distinctive marks from true Muslims. 73 - 90
This portion deals with the case of those who remained behind and did not accompany the Holy Prophet for Jihad to Tabuk. For this purpose they have been separated in different categories, that is, the disabled, the sick, the indigent, the hypocrites, the believers who realized their guilt and punished themselves before the return of the Holy Prophet from Tabuk and those who confessed their error. Their cases have been dealt with in accordance with the nature and extent of their offense. 91 - 110
In order to make their noble qualities look all the more conspicuous and dignified by contrast, the characteristics of the Believers have been mentioned, and they have been reassured that Allah, the Sovereign of the Universe, is their helper and guardian. Accordingly, because of their sincerity, He has forgiven the Three Believers who did not take part in the expedition. 111 - 118
In the concluding portion, general instructions have been given to the Believers for their guidance. 119 - 127
This is the conclusion: "Follow the Messenger who is gentle and compassionate and your greatest well-wisher, and trust in Allah, the Lord of the Universe". 128 - 129

[Acid]

Hi Alex ,

Hope that you are doing well. The month of Ramadan has started and all Muslims around the world are observing the fast for 30days in this Holy Month.

Regarding our debate in round 1 , you raised few questions :

1. There is no evidence in Qur'an or Sunnah that the mentioned verses from chapter 9 relate to a wartime.
2. You demanded a proof for that.

By the Grace of God I will give you the answers for your doubts.

Here are the first 8 Verses of Surah Taubah :


1A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances:-

2Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him.

3And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith.

4(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous.

5But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.

6If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can be secure. That is because they are men without knowledge.

7How can there be a league, before Allah and His Messenger, with the Pagans, except those with whom ye made a treaty near the sacred Mosque? As long as these stand true to you, stand ye true to them: for Allah doth love the righteous.

8How (can there be such a league), seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you, but their hearts are averse from you; and most of them are rebellious and wicked.
To begin with your first query there is enough evidence in the Qur'an itself to tell us that the situation relate to the war time. In Verse 1 It clearly speaks that

A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances:-

As you can see that we are talking about the pact here whos performance has been made void on Muslims by God Almighty.
Verse 2-3 speaks of the warning to given to pagans and dissolution of the treaty. Muslims are commanded to grant asylum to pagans if they ask for one. This shows us the tolerant nature of Islam. Pagans were welcomed and protected in Muslim community. This destroys all arguments that Muslims are to kill pagans/non Muslims.

Now you said that Muslims were the first one who broke the treaty and hence were the offenders which is absolutely wrong and hilarious. Our focus now would be verse 4 :

4(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous.
As you can see in the emphasized text that Muslims are to continue performance of the treaty with those Pagans who have not voilated the terms of the treaty. But only with those who made treacherous attempts against Muslim Community , The Messenger Of God by taking part with the enemies of Islam and betrayal of trust.

It is clearly written in the next half part of Verse 4 that treaty should be fulfilled of its term . So again it goes against your argument that Muslims first broke the treaty. As orders given to Muslim were to stop performance AGAINST THOSE who have BREACHED THE TERMS OF TREATY. So the terms of treaty were violated first.

I hope that you will now have a clear understanding of these verses and the Islamic laws which always encourage a harmonious society.

All the history of this Pact is recorded in the Islamic history which is available to read freely. If you want to read it to gain a historical insight then let me know and I will give you the relevant links.

I hope that this has sufficiently answered your query and I wait for your next email.

Best Regards

[salman]

As-Salamu 'Alaykum

bro just make sure not to move on unless he gives you an evidence which says that the Muslims broke the treaty or he admits his mistake.