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Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran|15|85}}, {{Quran|43|89}} and {{Quran-range|10|99|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref> | Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran|15|85}}, {{Quran|43|89}} and {{Quran-range|10|99|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref> | ||
Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range|22|39|40}}, some | Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range|22|39|40}}), some other verses command fighting until opponents submit to Islam by conversion or paying Jizya ({{Quran|9|5}}, perhaps {{Quran|48|16}} depending on the meaning of "submit"; {{Quran|9|29}} is another example that it seems should also count). Other verses seem to mix the two motivations of defence and achieving religious uniformity ({{Quran|2|193}} and {{Quran|8|39}}). Of the more aggressive verses, 48:16 was seen as foreseeing the ridda wars or the wars against the Persians and Byzantines.<ref>Friedmann, 2003, p. 96</ref> | ||
Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref> | Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref> | ||