HOW WAS THE QUR’ANIC DOCTRINE
ANNOUNCED TO THE WORLD? (6)
Now, a reference to the Qur’anic text suffices to explain the subject, the objective and the limits which the Qur’anic law assigns for such a fight. “Fight”, it says:
“In the way of Allâh those who fight you but transgress not the limits. Truly, Allâh likes not the transgressors.” (II, I90).
“But if they cease, then Allâh is Oft-forgiving and most Merciful... But if they cease, let there be no transgression except against Az-Zalimin” (II, 192-193).
“So if they withdraw, from you and fight not against you, and offer you peace, then Allâh has opened no way for you against them. You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace nor restrain their hands, take (hold of) them and kill them wherever you find them. In their case, we have provided you with a clear warrant against them” (IV, 90-1).
Somewhere else, we find the same distinction:
“Allâh does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily Allâh loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes and helped to drive you out, that Allâh forbids you to befriend them. And whosoever will befriend them, then such are the Zalimin” (LX, 8-9).
Even in surah IX, we see the care with which the Qur’an subtracted from this measure those who had not violated their treaty. This breach is not applicable to:
“Those of the Mushrikûn with whom you have a treaty and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfil their treaty to them for the end of their term. Surely Allâh loves Al-Mottaqûn” (IX, 4).
The object of fighting for which the Qur’an exhorts its followers is even better defined in verse 13 of the same surah.
“Will you not fight a people who have violated their oaths, and intended to expel the Messenger while they did attack you first? Do you fear them? Allâh has more right that you should fear Him if you are believer”.
It goes without saying that “Fight against the Mushrikûn collectively as they fight against you collectively” (ibid 36). However, “As long as they are true to you, stand you true to them. Allâh loves Al-Muttaqûn.” (Ibid 7).
Nowhere do we see a violent initiative legitimized. It is always stirred by a return of justice adopted by the attitude of the partner. Moreover, for those who have no pact with Muslims and who demand their protection, the Qur’an engages the Prophet to assure it to them. 
“And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) seeks your protection then grant him protection so that he may hear the Word of Allâh (the Qur’an) and then escort him to where he can be sure, that is because they are men who know not.” (IX-6)
 When he arrived to this point, and after having systematically omitted to mention the verses which restrict resorting to force, Sinclair found himself obliged, in order to be in accordance with his conclusions, to replace by points of suspension this verse which stipulates the protection of neutrals.
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