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Certain ayahs (verses) from the Qur'an have been a subject of controversy by many critics of Islam over the years, and so has been Islam on the whole. (See Criticism of Islam).
Verse number 29 of Surah At-Tawba is often used on websites with an Islamophobic view, the verse itself is often falsely translated (with the adding of words in the wrong context, I.e. Jihad, Infidels, etc.), used out of context, or has been concluded upon that verse 9:29 commands Muslims to attack non-Muslims, until they pay money.[1] Whilst some Muslim scholars argue that this verse is an important source on the Islamic laws on dhimmis.[2]
The verse in the Arabic Qur'an reads
| “ |
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ |
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| “ | Fight those of the People of the Book who do not [truly]ª believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, who do not obey the rule of justice,e and the Christians said, 'The Messiah is the son of God': they said this with their own mouths, repeating what earlier disbelievers had said. May God thwart them! How far astray they have been led! | ” |
ª Truly is implied as it is in many other statements in the Qur'an, e.g. 2:32, 8:41, and 65:3. e The main meaning of the Arabic dana is 'he obeyed'. It also means 'behave'. and 'follow a way of life or religion'. This refers to breaking the jizya contract.[3][4]
| “ | Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. | ” |
| “ | Jizyah: The root meaning is compensation. The derived meaning, which became the technical meaning, was a poll-tax levied from those who did not accept Islam, but were willing to live under the protection of Islam, and were thus tacitly willing to submit to its ideals before being enforced in the Muslim State. There was no amount of permanently fixed for it. It was in acknowledgement that those whose religion was tolerated would in their turn not interefere with the preaching and progress of Islam. Imam Shafi'i suggests one dinar per year, which would be the Arabian gold dinar of the Muslim States.
The tax varied in amount, and there were exemptions for the poor, for females, and children (according to Abu Hanifa), for slaves, and for monks and hermits. Being a tax on able-bodied males of military age, it was in a sense a commutation for military service. ... The Jizyah was thus partly symbolic and partly a commutation for military service, but as the amount was insignificant and the exemptions numerous, its symbolic character predominated. |
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| “ | The purpose for which the Muslims are required to fight is not, as one might think, to compel the unbelievers into embracing Islam; rather, its purpose is to put an end to this suzerainty (that is, the rule of the unbelievers), so that the latter are unable to rule over people... The authority to rule should only be vested in those who follow the true faith. Unbelievers who do not follow this true faith should live in a state of subordination... Non-believers have absolutely no right to wield the reins of power in any part of God's earth. And if they do, the believers have the obligation to dislodge them from that power by any means possible. The authority to rule should only be vested in those who follow the true faith. Unbelievers who do not folow this true faith should live in a state of subordination. | ” |
| “ | The people of dhimma: Christians, Zaradishts, Jews and Sabi'a'; enjoyed a degree of tolerance during the Umayyad rule which can never be assimilated to Christian countries nowadays. They were free to practise their rituals. They maintained their churches and synagogues and the only obligation was that they should wear a special color and pay tax for every person pro rata his income. This sum ranged between two and four dinars at most. This tax was exclusively levied on non-Muslims who can go to war. However priests, women, children, slaves, elderly men, the disabled, the blind and the destitute were exempted from the tax. Dhimmis were exempted from military service in return. They were also exemptped from Zakāt which is 2.5% of the annual income and the government was bound to protect them." | ” |