Another verse that demands violence on the part of the followers of the Prophet against those who adhere to other faiths, is that shown below. Whenever people of other faiths hear such antagonism shouted against them, they can be excused for feeling dismayed at such life-threatening vehemence.Strike Terror into the Hearts of the Enemies
وَأَعِدُّواْ لَهُمْ مَّا ٱسْتَطَعْتُمْ مِّن قُوَّةٍ وَمِن رِّبَاطِ ٱلْخَيْلِ تُرْهِبُونَ بِهِ عَدْوَّ ٱللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِن دُونِهِمْ لاَ تَعْلَمُونَهُمُ ٱللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُواْ مِن شَيْءٍ فِي سَبِيلِ ٱللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لاَ تُظْلَمُونَ
Against (unbelievers) make ready your strength to the
utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not
know, but whom Allah doth know. (Sura 8:59)
And from Mawdudi’s Introduction to Sura 8 [1]
Subject: Problems of Jihad
This sura enunciates general principles of war (one aspect of Jihad) and peace while reviewing the Battle of Badr and uses them for the moral training of the Muslims.
This portion deals with the problems of the "Spoils of War". The Qur’an says that these are not the spoils of war but the "Bounties of Allah" and proves this by showing that the victory at Badr (and in all other battles, too,) was won by His succour and not by the efforts of the Muslims. It also declares (in v. 40) that the war aim of the Muslims should be to eliminate all unfavourable conditions for the establishment of Islam and not to gain spoils. Moreover, the spoils, being the bounties of God, belong to Allah and His Messenger and they alone are entitled to allocate them. Then after conditioning the Muslims to accept these things, the different shares have been allocated in v. 41. 1 - 41
The Battle of Badr was ordained by Allah so that Islam should triumph over "ignorance". The lesson from this is that the Muslims should trust in God and prepare themselves for war and should not be beguiled by Satan as the disbelievers were. 42 - 54
Sanctity of treaties has been enjoined and the Muslims commanded to observe them as long as the other party does not break them. 55 - 59
The Muslims should always be prepared for war on every front, but should be ready to make peace if the other party is inclined towards it. 60 - 66
Original Text Translated by Muhammad Asad[2]
As for those with whom thou hast made a covenant, and who thereupon break their covenant on every occasion, not being conscious of God {56}—if thou find them at war with you, make of them a fearsome example for those who follow them, so that they might take it to heart; {57} or, if thou hast reason to fear treachery from people with whom thou hast made a covenant, cast it back at them in an equitable manner: for verily, God does not love the treacherous! {58}
And let them not think-- those that are bent on denying the truth—that they shall escape God: Behold! They can never frustrate His purpose. {59}
Hence, make ready against them whatever war and war mounts[3] you are able to muster, so that you might be able to deter thereby the enemies of God, who are your enemies[4] as well, and others beside them of whom you may be unaware, but of whom God is aware; and whatever you may expend in God’s cause shall be repaid to you in full, and you shall not be wronged. {60}
Analysis
The followers of the Prophet were now a force to be reckoned with in the Arabian Peninsula and each of them now had to change their thinking with respect to dealing with those people who chose not to follow the Prophet. In this case, the followers were instructed to be careful of each treaty with respect to the probability of abrogation on the part of the non-followers, and be ready to take whatever action is necessary under the circumstances, including preparing for war. Once war becomes necessary, the believers should fiercely follow through with actions that are designed to discourage others from choosing war in lieu of fulfilling their treaty obligations.
So, again we find a verse used for one purpose—threat
against the West—that was not at all addressing that purpose. It was merely instructing Muhammad’s followers in the practical aspects of dealing with those who break treaties. A Western nation, on the other hand, might be inclined to think twice about trusting Middle Eastern nations not to break treaties, considering their history of unilateral treaty abrogation, starting with the Truce of Hudaibiyya.
The inference that “enemies of God are your enemies also” asks too much of people not trained in law enforcement or jurisprudence. One problem that nations of laws might recognize with respect to some immigrants from the Middle East is a proclivity of some toward punishing unilaterally those whom they consider having broken the “laws of God”, especially if those “laws” are assumed and not coded in national or local law. Honor killings and vigilante-type killings of apostates or heretics whether because of religion or tradition must never be tolerated anywhere. Is it not the arrogance of ignorance that makes one believe that one can know who is an enemy of God, which supposes that one can know what is in another’s heart or mind. Generally speaking, the average citizen should never expect or be given such pretentious power.
[2] The Message of the Qur’an, Muhammad Asad. The Book Foundation, Bristol, England, 2003 (page 281) I omitted parentheses from assumed words for smoother reading.
[3] A local reference which signifies “holding in readiness mounted troops at all points open to enemy invasion.
[4] Implying that every enemy of God is an enemy of those who believe in God. (an invitation to believers to punish “sinners” or unbelievers unilaterally?)
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