Does the Qur’an Promote Wars?

The answer is no. Islam, derived from the root meaning both “submission to God” and “peace,” emphasizes reconciliation and harmony. The universal Muslim greeting, As-salāmu ‘alaykum (“Peace be upon you”), reflects this principle. Islam emphasizes the oneness of God and the unity of humanity. The Qur’an declares that people were created into nations and tribes so they could know and cooperate, not wage war.

Acts of violence and militancy carried out by groups like ISIS, Al-Qaida, or Boko Haram are un-Islamic and have been condemned by Muslim scholars worldwide. These groups misuse verses, wrenching them from their context for political purposes. In fact, most verses that speak of war or relations with non-Muslims refer to specific historical circumstances of the Prophet’s time. They cannot be generalized or applied in times of peace.

Misinterpreted Verses on War

Qur’an 2:191

Often mistranslated as “Slay the unbelievers wherever you find them,” the verse actually refers to those actively waging war against Muslims. The correct translation, in context with verses 2:190–195, is: “Slay them wherever you come upon them”—with “them” referring specifically to the Quraysh who had launched war against the Muslims. It does not refer to all non-Muslims.

Qur’an 4:74

“Let those fight in God’s because who are willing to exchange the life of this world for the life to come. Whoever fights in God’s cause, whether killed or victorious, We shall grant him a great reward.”This verse was revealed during a period of extreme danger in Madinah, when Muslims faced repeated attacks from the Quraysh and allied tribes. Notably, the phrase fi sabīl Allāh (“in God’s cause”) places clear restrictions:

Only a legitimate political authority may declare war.

All peaceful means must be exhausted first.

Non-combatants (women, children, elderly) must not be harmed.

Prisoners must be treated humanely.

War must aim at restoring peace and justice.

Ceasefires must be honored.

Thus, this verse cannot justify indiscriminate violence.

Qur’an 4:75

This verse urges Muslims to defend oppressed men, women, and children suffering under tyranny in Makkah. It highlights Islam’s concern for justice and human dignity. Again, the responsibility lies with political authority—not individuals acting independently.

Qur’an 4:76

“Those who believe fight in God’s cause, while those who disbelieve fight in the cause of Taghut (evil). So fight against the allies of Satan.”

Here, “disbelievers” refers specifically to the Quraysh oppressors, not to all non-Muslims. “Taghut” denotes forces of tyranny and injustice. The verse calls believers to resist oppression, equating it with resisting Satan.

Qur’an 4:84

This verse reminds the Prophet ﷺ of his duty to lead in defending the community, even if others hesitate, while also assuring that God is powerful enough to restrain the enemies. It emphasizes collective defense, not aggression.

Qur’an 5:13

This verse critiques past communities that broke their covenant with God, altered divine revelation, and spread corruption. Yet it ends by commanding believers to “pardon and forbear, for God loves those who do good.” Even when others betray trust, the Qur’an emphasizes the importance of forgiveness and restraint.

As noted earlier, the opening phrase of verse (5:13) refers to the breaking of the covenant. The second phrase highlights the rebellious attitude of certain tribes, whose defiance brought down the wrath of God. The term translated as curse carries the meaning of being cast off—distanced, deprived of divine support, and removed from an honored position. God’s curse meant stripping them of their privileged status and withdrawing His favor. No longer counted among the beloved, they freely distorted the divine message, manipulating the Scriptures to serve their own interests and even erasing core obligations revealed to them.

The third phrase of the verse (5:13) shifts its address to the final Prophet, extending its message to all humanity, including believers. Verse (8:38) reinforces this: “Tell those who disbelieve that if they desist (from persecuting the believers), their past will be forgiven; but if they persist, they will meet the same fate as earlier peoples.”

This verse carries both a promise and a warning—directed primarily at the Quraysh, who not only rejected the Prophet’s call to worship one God but also sought to destroy his mission. The promise is that God will forgive past social, cultural, moral, and religious wrongs if they cease oppressing believers, whose only offense was rejecting corrupt practices and submitting to God alone. Yet, those early Muslims faced extreme brutality in Makkah: they were beaten, tortured, abused, boycotted, sanctioned, and even killed. Many fled to Abyssinia seeking refuge, though Quraysh emissaries pursued them, urging King Negus to extradite them. Ultimately, when hostility escalated to plots against the Prophet’s life, he and his followers migrated to Madinah, where a new society flourished under his leadership.

For about two years, Muslims in Madinah lived peacefully alongside the local tribes, but the Quraysh, unsettled by the Prophet’s growing influence, launched repeated attacks. Despite their aggression, God still invited them to repent and end their hostility, promising forgiveness if they reformed. But the warning was clear: if they persisted, they would face divine punishment, as befell earlier nations who defied God—such as the people of Noah, Hud, Saleh, Shu‘ayb, Abraham, and Pharaoh. The Qur’an thus uses both hope and fear to inspire reform: those who uphold justice earn divine grace, while those who perpetrate injustice face ruin.

The next verse (8:39) further clarifies: “Fight them until there is no more oppression and worship is devoted entirely to God. But if they desist—indeed, God sees all they do.” Surah al-Anfal (chapter 8) as a whole conveys several key themes:

Condemnation of Quraysh and other Arabs who denied the truth of the Prophet’s message.

Rebuke for their mistreatment of Muslims.

Criticism of Quraysh’s unprovoked invasions of Madinah.

Invitation for them to reform their attitudes toward Islam.

Warnings of dire consequences for tyranny;

Encouragement for believers to prepare against aggression, including militarily.

Praise for the steadfastness of the faithful.

Emphasis on justice as a central principle of the Prophet’s mission.

A later verse (9:5)—often misquoted as the “sword verse”—must be read in context. Verses 9:1–29 address Quraysh’s repeated betrayal of treaties with the Prophet. Revealed in the 9th year of the Hijra, these verses instructed the Prophet to establish boundaries around Makkah and its surroundings, prohibiting idolaters from remaining there unless they acknowledged God’s sovereignty or entered into a new treaty. The full verse states: “When the sacred months have passed, then slay the idolaters wherever you find them, capture them, besiege them, and lie in wait for them. But if they repent, establish prayer, and pay their due to the poor, then let them go their way. Indeed, God is Forgiving and Merciful.”

This directive applied specifically to those in Makkah who broke the peace pact and provoked war. They were given ample time either to depart or submit to lawful authority. Once the deadline passed, the Muslim leadership was obliged to secure the sanctuary from further rebellion. Thus, verse (9:5) provided the basis for barring idol worshippers from residing in Makkah—not a blanket license for indiscriminate violence.

Similarly, verse (9:12) addresses the Quraysh’s betrayal of the Treaty of Hudaybiyyah. Concluded in the 6th year AH, this agreement mandated peace for ten years, with provisions for tribal alliances and a delayed Muslim pilgrimage. However, Quraysh and their allies, the Banu Bakr, violated the pact by attacking Banu Khuza‘ah, allies of the Muslims, and massacring many. When Quraysh refused reparations, God’s command (9:12) authorized the Prophet to respond decisively against the “leaders of disbelief.”

Verse (9:13) further justifies this: “Will you not fight a people who broke their pledges, sought to expel the Messenger, and attacked you first? Do you fear them? Rather, it is God you should fear, if you are true believers.” The Qur’an thus outlines three reasons for war: Quraysh’s violation of treaties, repeated attempts to eliminate the Prophet, and their unprovoked invasions of Madinah. Fighting them, therefore, was not aggression but a defense of justice, safety, dignity, freedom of faith, and the integrity of the Muslim state. The rhetorical question— “Do you fear them?”—reminds believers to fear only God, remain steadfast, and resist oppression.

Another verse often misunderstood (9:29), instructs Muslims to fight those among the People of the Book who threatened the Muslim state until they agreed to pay jizya (a security tax) under protection. Its context lies in the Prophet’s encounters with hostile groups: the Jews of Khaybar, who conspired against Madinah, and the Christians allied with the Byzantine Empire, which plotted an invasion. The campaigns of Khaybar and Tabuk were defensive measures aimed at securing Madinah. Thus, (9:29) was a situational directive—not a general command to fight Jews or Christians solely for their beliefs.

The principle of defensive warfare is further emphasized in verse (22:39): “Permission [to fight] is given to those against whom war is waged, because they have been wronged—and indeed, God is capable of granting them victory.” This was the first explicit license for Muslims to fight back after enduring years of persecution in Makkah and early Madinah. The following verse (22:40) highlights their unjust expulsion and underscores God’s protection of places of worship—monasteries, churches, synagogues, and mosques—as sanctuaries where His name is remembered. This indicates that protecting all genuine houses of worship aligns with God’s cause.

Taken together, these verses clarify the Qur’an’s philosophy of war: fighting is permitted only in defense of justice, faith, dignity, and freedom. It is never a call to aggression but a response to persecution, betrayal, and oppression. At the same time, the Qur’an consistently extends invitations to repent, reconcile, and live in peace—reminding all people that God is Forgiving and Merciful to those who turn back to Him.

Other Verses Related to Fighting

The Qur’an guides humanity comprehensively—morally, socially, and politically—toward justice, peace, and harmony. It encourages believers to confront anti-social and unjust elements to preserve societal order. Misinterpretation of verses without context can lead to misconceptions, but a proper understanding aligns with principles of justice, defense, and ethical conduct in all spheres of life.

Verse 3:28

Misleading translation: 

“Muslims must not take infidels as friends.”Accurate translation: “Do not let the believers take those who deny the truth as allies in preference to believers.”This verse is part of the context of verses 3:13–32, which refer to the first major battle in Islamic history, known as the Battle of Badr. Makkans had invaded Madinah, and since some were relatives of emigrant Muslims, there was a risk of collusion. Believers were therefore instructed to avoid alliances with enemies, as the conflict was between truth and falsehood. Anyone aiding invading enemies is considered a traitor, and the law prescribes severe consequences for such betrayal.

Verse 3:85

Distorted translation: “Any religion other than Islam is unacceptable.”

Accurate translation: “Whoever seeks a religion other than submission to God, it will never be accepted from him.”Verses 3:64–92 address the People of the Book (Jews and Christians) and affirm that all Prophets (PBUH) taught one religion: submission (Islam/peace) to the Creator. While many contemporary religions contain guidance, the pure, undistorted path of submission to God alone is the only one entirely acceptable to Him. Religions that have distorted over time may retain guidance but require correction to restore proper worship and methodology.

Verse 3:118 –

Misleading translation: 

“O ye who believe! Take note for intimate friends other than your own folk.”

Accurate translation: “O ye who believe! Take note of intimate friends other than your own folk, who would spare no pains to ruin you; they love to hamper you. Their words reveal hatred, but what their hearts conceal is greater. We have made plain the revelations if ye will understand.”

Revealed in the 4th year AH, this verse addresses Jewish tribes in Madinah who repeatedly breached peace agreements and conspired against Muslims. Believers were advised to avoid befriending those actively working to undermine the Islamic society and state.

Verse 5:33 – Misleading translation: “Maim and crucify infidels if they criticize Islam.”

Accurate translation: 

“The only reward of those who wage war against God and His Messenger and strive after corruption in the land is execution, crucifixion, or cutting off hands and feet from opposite sides, or exile: that is their disgrace in this world, and a heavy punishment awaits them in the Hereafter.”

This verse addresses those who commit war and corruption, not mere criticism of Islam. Punishments include execution, crucifixion, amputation, or exile as a deterrent against serious crimes like social, political, or moral corruption.

Verse 8:12 –

Misleading translation: 

“Terrorize and behead those who believe in the Scriptures other than the Qur’an.”

Accurate translation: 

“When thy Lord inspired the angels: ‘I am with you.’ He commanded: ‘So make those who believe stand firm.’ I will instill terror into the hearts of those bent on denying the Truth. Smite the necks and smite all their fingertips off them.”Revealed after Quraish invaded Madinah, this verse motivates Muslim soldiers to remain steadfast and brave, assuring them of divine support and psychological advantage in battle. The instructions relate to military strategy, not arbitrary violence against civilians.

Verse 8:60 –

Misleading translation: 

“Muslims must muster all weapons to terrorize infidels.”Accurate translation: “And make ready against them whatever force you can, including steeds of war, to strike terror into the enemies of God and your enemies, and others besides them whom you do not know but God knows. Whatever you spend in the cause of God, it will be repaid, and you will not be wronged.”This verse encourages preparedness for defense. “Them” refers to enemies, not all non-Muslims. It supports maintaining a strong, ready army to deter aggression and protect the community.

Verse 8:65 –

Misleading translation: 

“The unbelievers are stupid. Urge the believers to fight them.”Accurate translation: 

“O Prophet! Exhort the believers to fight. If there are twenty steadfast, they shall overcome two hundred, and if there are a hundred, they shall overcome a thousand of those who reject the Truth because they do not understand.”The verse encourages courage, highlighting that God empowers believers despite numerical inferiority. It does not insult the enemy; instead, it emphasizes divine support for those who uphold the truth.

Verse 9:14 –

Contextual meaning:

 “Fight them, and God will punish them by your hands, cover them with shame, help you to victory, and heal the hearts of believers.”Revealed during extreme hostility—including broken treaties, Arab attacks, and plots against Madinah—this verse instructs Muslims to defend themselves, their city, and the Prophet, while remaining loyal to God. It does not permit indiscriminate violence.

Verse 9:28 –

Contextual meaning: “O ye who believe! Truly, the Pagans are unclean, so let them not, after this year, approach the Sacred Mosque. And if ye fear poverty, soon will God enrich you out of His bounty.”

Non-believing Makkans were barred from the Holy Mosque to preserve it for believers. They were given a one-year grace period to leave voluntarily. This ensured the sanctity of the mosque and the safety of the Muslim community.

The Qur’an on Non-Believers, Hypocrites, and Warfare

Expulsion of Non-Believers from Makkah (9:28)

The expulsion of non-believers from Makkah, as mentioned in verse 9:28, is linked to the concept of najis, which means unclean or impure. The Quraysh non-believers were considered najis in three ways: physically, morally, and religiously.

Physically unclean: They neglected hygiene, failing to clean their utensils, clothes, and bodies from impurities such as urine and feces.

Morally corrupt: They engaged in theft, murder, gambling, alcohol consumption, illicit sex, and economic deception.

Religiously defiled: They abandoned the belief in one God, worshipped idols, and turned the Sacred Mosque, built by Prophet Ibrahim (peace be upon him) for the worship of God alone, into a center of idol worship.

The Qur’an’s description of them as najis is factual, not derogatory. It addresses their behavior and state, rather than assigning a permanent label to all idolaters. God used this term to warn them of their potential for reform. The Prophet ﷺ was instructed to facilitate ease and bring good news to people rather than humiliate them (Al-Bukhari, Sahih, Hadith 69, narrated by Anas ibn Malik).

Misinterpretations of Verse 9:30

Some translations inaccurately render 9:30 as “fight the Jews and Christians,” which is incorrect. The verse states:"The Jews say: ‘Ezra is the son of God,’ and the Christians say: ‘The Messiah is the son of God.’ That is their utterance with their mouths, imitating those who rejected the truth before. God’s curse be on them! How deluded they are from the truth!"

This verse condemns theologically incorrect claims, not issuing a command for physical violence. The phrase “God’s curse be upon them” (qatalahumullah) expresses God’s displeasure, not a directive to fight.

Fighting in Sacred Months (9:36)

Verse 9:36 establishes twelve months in the year, four of which are sacred: Muharram, Rajab, Zu al-Qa’dah, and Zu al-Hijjah. Fighting in these months is prohibited, except in self-defence if attacked. Violating the sanctity of sacred months is unlawful. Historical battles during these months, such as expeditions against Banu Tha’labah, Banu Asad, and Banu Bakr, were conducted in response to enemy aggression and were exceptions, not the rule, for unprovoked violence.

Striving Against Enemies (9:73)

Verse 9:73 instructs the Prophet ﷺ to strive against internal and external threats. The term jihad here denotes effort, vigilance, and action, not necessarily armed conflict (qital). Jihad encompasses monitoring hostile activities, exposing hypocrisy, taking legal action against traitors, and, if necessary, resorting to military measures. Kuffar refers specifically to sworn enemies plotting harm, not peaceful non-Muslims. Munafiq (hypocrites) were particularly dangerous within Madinah, secretly opposing Islam while claiming faith publicly.

Praying for Idolaters (9:113-114)

Believers are discouraged from seeking forgiveness for idolaters (mushrikin) after their death if they remained unrepentant. While alive, believers may pray for their guidance. Shirk (associating partners with God) is considered an unpardonable injustice, which explains this prohibition. Abraham’s interaction with his father illustrates the distinction between praying for someone alive and someone dead.

Contextual Understanding of War Verses

Verses like 9:123, 47:4, and 22:19–22 is often misinterpreted as general commands to kill non-Muslims. In context, they relate to:

Defense against enemies threatening the Muslim community.

Regulation of warfare, including treatment of prisoners and prohibitions against unnecessary bloodshed.

Differentiating between sworn enemies and peaceful non-believers.

Internal Conflicts and Justice (49:9)

Muslim society may face internal disputes. Verses 49:6-10 provide guidance: investigate reports before acting, mediate between warring factions, support justice, and enforce law where necessary. Fair intervention ensures peace and aligns with God’s guidance.

Relations with non-believers (60:8)

Surah al-Mumtahinah (60:1-13) divides society into:

Believers following the Prophet ﷺ and Abraham’s model.

Peaceful non-believers who do not harm.

Aggressive enemies of Islam.

Believers are instructed to maintain just relations with peaceful non-believers while avoiding alliances with hostile groups. This balance reflects Abraham’s example of trusting God and distancing from injustice. The Qur’an guides humanity comprehensively—morally, socially, and politically—toward justice, peace, and harmony. It encourages believers to confront anti-social and unjust elements to preserve societal order. Misinterpretation of verses without context can lead to misconceptions, but a proper understanding aligns with principles of justice, defense, and ethical conduct in all spheres of life.