To: Brumar89 who wrote (17506 ) 11/4/2002 10:51:36 AM From: Thomas M. Read Replies (1) | Respond to of 23908 Like Darren, you post a feverish rant that has already been addressed by the article I posted. <<< At the most rudimentary level, the Qur'an itself is explicit in prohibiting any form of coerced conversions to Islam. It contends that truth and falsity are clear and distinct, and so whomever wishes to believe may do so, but no duress is permitted in religion: "There is no compulsion in matter of faith." Of course, this response is incomplete—even if forced conversions to Islam are prohibited, aggressive warfare to spread Islamic power over non-believers might still be allowed. Does the Qur'an condone such expansionist wars? Interestingly, Islamic tradition does not have a notion of holy war. "Jihad" simply means to strive hard or struggle in pursuit of a just cause, and according to the Prophet of Islam, the highest form of jihad is the struggle waged to cleanse oneself from the vices of the heart. Holy war (in Arabic al-harb al-muqaddasah) is not an expression used by the Qur'anic text or Muslim theologians. In Islamic theology, war is never holy; it is either justified or not, and if it is justified, those killed in battle are considered martyrs. The Qur'anic text does not recognize the idea of unlimited warfare, and does not consider the simple fact of the belligerent's Muslim identity to be sufficient to establish the justness of his cause. In other words, the Qur'an entertains the possibility that the Muslim combatant might be the unjust party in a conflict. Moreover, while the Qur'an emphasizes that Muslims may fight those who fight them, it also insists that Muslims may not transgress. Transgression is an ambiguous term, but on several occasions the Qur'an intimates that in order not to transgress, Muslims must be constrained by a requirement of proportionality, even when the cause is just. For instance, it states, "Mandated is the law of equality, so that who transgresses against you, respond in kind, and fear God, and know that God is with those who exercise restraint." Despite the prohibition against transgression and the condemnation of unlimited warfare, many classical jurists adopted an imperialist orientation, which divided the world into the abode of Islam and the abode of war, and supported expansionist wars against unbelievers. But this view was not unanimous. Classical Muslim jurists debated whether unbelief is a sufficient justification for warfare, with a sizeable number of classical jurists arguing that non-Muslims may not be fought unless they pose a physical threat to Muslims. If non-Muslims seek peace, Muslims should make an effort to achieve such a peace. This discourse was partly inspired by the Qur'anic injunctions concerning peace. The Qur'an asserts that God does not prohibit Muslims from making peace with those who do not fight Muslims, but God does prohibit Muslims from making peace with those who have expelled Muslims from their homes and continue to persecute them. Elsewhere, the Qur'an pronounces a stronger mandate in favor of peace in stating: "If your enemy inclines towards peace, then you should seek peace and trust in God." Moreover, the Qur'an instructs Muslims not to haughtily turn away unbelievers who seek to make peace with Muslims, and reminds Muslims that, "If God would have willed, He would have given the unbelievers power over you [Muslims], and they would have fought you [Muslims]. Therefore, if they [the unbelievers] withdraw from you and refuse to fight you, and instead send you guarantees of peace, know that God has not given you a license [to fight them]." These discussions of peace would not make sense if Muslims were in a permanent state of war with non-believers, and if non-believers were a permanent enemy and always a legitimate target. >>>bostonreview.mit.edu Tom